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P R E F A C M. 
 
 It has been for several years a matter of wonder to rne, 
 that no Eaptist writer has ever taken up the Paedo Baptists directly 
 on the question, " If infant baptism be not commandetl yi scripture, 
 is k forbidden?" The question in this form, as they generally state 
 it, evidently carries with it — 1. A concession that infant baptism is 
 not commanded: 2. A plea, that, though it is not commanded, yet 
 there are premises from which it may be inferred ; and, 3. That if 
 it be not forbidden, such inference must be allowed as valid and 
 sufficient proof of it. 
 
 This is the whole strain of Mr. Edwards's reasoning upon the 
 subject, and comprehends the most, and best, that can be said in fa- 
 vour of infant baptism; and I readily admit the validity and force 
 of such evidence, in all cases where the premises afford sufficient 
 grounds for it. But if an inference be drawn from premises which 
 do not aiTord sufficient grounds for it, the premises themselves im- 
 plicitly forbid the inference; and there is no necessity that a prohi- 
 bition should be express in any case of the kind; for if a point may 
 be established by inference, without an express command, a point 
 may be overthrown by inference, without an express prohibition. 
 All depends upon the premises: these contain the weight of evi- 
 dence, and inference only brings it forward, and applies it for or 
 against the object in question. 
 
 But if the premises with reference to any case be forbidden, all 
 inferences drawn from those premises, in support of it, are likewise 
 forbidden; and of course, if there be nothing else to support it, it 
 must unavoidably fall to the ground. I think, therefore, that, not- 
 withstanding all Mr. E. has said, I have fully proved that infant bap- 
 tism is forbidden. For, 1. The premises from which he infers that 
 infants should be baptised, lie in the Jewish covenant. 2. I have 
 attempted to prove that that covenant was not the gospel covenant, 
 but was cast out, with all its subjects, as such, or not allowed to 
 stand as the visible church under the gospel: and, 3. That of course, 
 the passages which he has produced from the New Testament have • 
 no connection with his premises in the old; but that rather his use 
 of them makes the gospel contradict and falsify itself. 
 
[ 4 ] • 
 
 And now, if I have proved these particulars, I have proved that 
 infant baptism is forbidden. I shall, however, feel myself happy if 
 the reader will give the whole a candid examination, and judge for 
 himself. 
 
 Some part of Mr. E.'s book seemed, at first view, to carry con- 
 siderable weight with it; though I met with nothing in it which put 
 me to a stlhd, either with regard to the subject or mode of baptism, 
 rrcept the effrontery of the writer: and upon the second and third 
 perusal, it appeared like an old garment, worn threadbare, and just 
 turned, and cut in a different fashion, to make it look like some- 
 thing new. When it was re-printed in Albany, it was soon follow- 
 ed with so much panegyric and triumph from many of those whose 
 cause it advocated, that I wrote upwards of an hundred miles for Dr. 
 Jenkins's reply, intending to have that re-printed likewise;, but could 
 r.ot procure it. I thought, indeed, that a good opportunity was 
 given for the Baptists to avail themselves of the method of reason- 
 ing against infant baptism, laid down in the plan above stated, and 
 wished to see it done, but had not intended to write any thing my- 
 self; and, besides, I thought it wisdom in me to leave that to my 
 superiors in ability and literature. 
 
 In this situation, the impression it first made upon my mind grad- 
 ually wore off; so that I scarcely thought of it once in a month, till 
 about the first of January last, when the subject visited me again 
 somewhat in a singular manner, as there was then no particular oc- 
 casion for it; nor did I seek after it, nor desire it, having other 
 things tc attend to. Sometimes, for several minutes, I had, by some 
 means or other, such views of the difference between the two cove- 
 nants- — the taking away of the first — the establishment of the sec- 
 ond, and of the nature of the gospel church, and especially the im- 
 portance of a right u*e of the ordinance of baptism to the visibility 
 of true religion in the world, as I do not recollect to have realized 
 before; and then the whole would pass off, perhaps, for two or 
 three days. 
 
 But, shortly after, these impressions became more frequent and 
 forcible, so that I could hardly think of any thing else, whether I 
 would or not; and so free were my thoughts upon the subject, that 
 by indulging them a little at times, I had a sufficiency far several 
 pages studied out in form, before I was aware, or had begun t» 
 
I 5. 1 
 
 Write. At length I concluded to devote myself to it, and pen doWA 
 my thoughts as well as I could; being led in particular to attempt 
 the overthrow of Mr. E.'s grand argument, contained in his "Short 
 Method," by a solution of the above question: And, however im- 
 perfect the piece may appear in general; yet, if it comprehend a 
 sufficiency for that purpose, in any way intelligible to a common 
 mind, my design and wishes will be completely answered: but if 
 it does not, I will heartily thank any person who will point out the 
 deficiency ; for I make no account of any impressions of mind what- 
 ever, which do not lead to, and are not subordinate to gospel truth. 
 
 1 could have enforced my argument; greatly, and added others; 
 but judged what is laid down to be sufficient in all points I have 
 touched upon: And though some, perhaps, may dispute me with 
 Regard to the application of some passages of scripture 1 have quo- 
 t *d ; yet I havevbeen careful to introduce two or three at least, in 
 all cases, which I think cannot be disputed. 
 
 In conformity to general custom, I have applied the word church 
 to the Jewish congregation or nation; and have also applied the terms 
 flesh and spirit to the two covenants, in a way which to some iua-v 
 seem rather new. 
 
 I have not attempted any particular defence of Mr. Booth - but 
 Mr. E.'s attacks upon his arguments have often made me think of a 
 rapid stream of water, which, when meeting with a number of rocks 
 in its way, swells, and roars, and makes a great commotion, and 
 seems almost to absorb them in its froth and foam; but passes by,, 
 and leaves them as they were before. 
 
 In comparing their arguments upon the mode of baptism, Mr. E. 
 in many instances, appears weak and frivolous, there being a suffi- 
 ciency in Mr.B. to answer almost every thing that he has said in form: 
 I have therefore added some extracts from him to a few remarks of 
 my own. But, like Mr. E. I have thought proper to lay down a 
 scheme of the controversy, and also to say a little about the utility 
 of infant baptism. It will likewise be seen, that in some instances 
 I have imitated him in repeating my arguments, and statements, at 
 least in substance; but I have given my reasons, in some measure, 
 for this as I went along. 
 
 To realize the application of a part of the motto in the title-page, 
 site reader should know, that Mr. E. has been for several years a 
 
 A 2 
 
[ 6 I 
 
 minister among the Baptists; and that upon leaving them he wrote 
 the book in question, which he entitled, " Candid reasons for re- 
 nouncing the principles of Ant i-pado Baptism;" to which he added 
 his " Siiort Method," by way of appendix. But whoever has perused 
 the book, has found it abounding rather with fleers of pride and 
 self-importance, an accrimonious spirit, misrepresentations, and great 
 swelling words of vanity. It is evident, that he is a man of a very 
 versatile and changeable disposition; for it appears that he once re- 
 sided in London as a tradesman, in which time he followed a Bap- 
 tist minister into the vestry of his meeting-house, and challenged 
 him to a public dispute upon the subject of baptism, being then very 
 warm on the Psedo Baptist side: And so great was his pride, that 
 the dispute must not be private; no, it must be public. The min- 
 ister, however, declined the combat; but the next he heard of Mr. 
 E. he had commenced Baptist, and had been baptized by another 
 Baptist minister:* yet now we see him off again, and as warm for 
 infant baptism as before. 
 
 When I had about two-thirds completed my piece, I was favour- 
 ed with an. opportunity of reading Dr. Jenkins's book, with which 
 I am much pleased; but have thought, that there was such a diver- 
 sity in cur arguments and methods of reasoning, that one might be 
 read as a kind of appendix to the other: And that the great Author 
 cf religion would divert the attention of all his true children from 
 the inventions of men, and direct them to the true light and know- 
 ledge of his own v/ord respecting this important institution, is the 
 hearty prayer of Zion's well-wisher, 
 
 E, I. 
 N. B. I have had the Albany edition of Mr. E.'s book> 
 
 * Jenkins's 1st LetUr. 
 
-■■ 
 
 A THOROUGH METHOD, &V, 
 
 iVlR. EDWARDS feems to vaunt, as though he thought he 
 had fmitten the Baptifts with his pen, as Sampfon fmote the 
 Philiftines with the jaw-bone ; but till he has produced fome- 
 thing more weighty againft their caufe, and in defence of hi* 
 own, they will never feel themfelves obliged to quit the field, 
 i.or fubmit to any terms of capitulation with him. I mail not 
 attempt to anfwer his arguments in form : My defign is, to 
 ftrike away the whole pretended fcriptural foundation of infant 
 baptifm at a fingle ftroke ; which if done, the whole fabric, 
 with every thing pertaining to it, will of courfe come down. 
 
 The Pa?do Baptifts in general, and Mr. Edwards in particu- 
 lar, do not pretend that there is any exprefs command, prece- 
 dent or example in the facred fcriptures for the baptifing of 
 infants ; but, fay they, it is proved by good inferences and con- 
 fcquences. But if they believe, that the urging of inferences 
 and confequences in proof of it is a juft and proper method of 
 reafoning, they will not deny the urging of inferences and con- 
 fequences againft it, to be equally fo. "We ought however to 
 cbferve firft, that the validity and force of all inferential reafon- 
 ing depend entirely upon the premiles from which it is drawn. 
 If the premifes and the inferences agree together, either ' of 
 them may be faid to be good. But if their agreement exifts 
 only in the opinion of a difputant, they are falfe, and will ferve 
 only to expofe the weaknefs of his caufe. 
 
 Mr. E. has given a ftatement of his two arguments in fup- 
 port of infant baptifm, thus : " God has conftituted in his 
 church the memberlhip of infants? and admitted them to it by 
 
t . 8 J 
 
 a rc-Ugiouc rite/' — " The church memberfhip of infant s # igajf 
 never fet afide by God or man ; but continues in force, under 
 the fanction of God, to the prefcnt day," His general infer- 
 ence is, that they ought ftiil to be admitted by baptifm. 
 
 Taking the fenfe of all thefe together, according to his own 
 explanation, the ftatement would confift of three parts : 1 . The 
 premifes ; the membership of infants was conftituted in the 
 Jewifh church, and they were admitted to it by circumcitien, 
 2. An objective argument to clear the way from the premifes 
 to the inference; their membership is no v. here reverfed, or 
 forbidden in the gofpel. S. The inference itfelfj they ought 
 therefore to be admitted full by baptifm. 
 
 Now it is eafy to fee, that his whole caufe depends entirely 
 upon the connection between his premifes and the inference, 
 as before fcated ; if that be fare, he is certainly upon good 
 ground. He feems to have been aware of that, and therefore 
 has done what he could to fuppcrt it ; and two things in par* 
 ticular were efTentialiy necefTary to that purpofe : 1. To fub- 
 flantiate the afiertion, that the gofpel has no where forbidden 
 the member/hip of infants in the villble church. And 2. To 
 make it appear that the New Teftament does in fact acknow- 
 ledge the Old Teftament church to beeffentiallythefame with 
 its own. All his other arguments in defence of infant baptifm, 
 are but as the outlines, or fuburbs of thefe two grand and capi* 
 tal points. 
 
 Important, however, as thefe two points are to his caufe, he 
 has relied the flrft upon two (lender pillars only. 1. His own 
 word ; h e fay:, " That there is in the New Teftament no law- 
 whatever to fet afide the primitive right of infants to church 
 memberfhip." 2. A pretended fufrrage from the Baptifts ; he 
 fays " that they readily grant it." See p. 35.-— The fecond he 
 has endeavoured to fupport by a variety of reaf owing from fun- 
 dry parages in the New Teftament* 
 
t o ] 
 
 But here again it is evident, that the laft of thefe particulars 
 depencfrgreatly upon the nrft. If the gofpel have any where for- 
 bidden the membership of infants in the vifible church under it, 
 it cannot allow the Jewifti and Chriftian church to be efientially 
 the fame ; for if fo, it muft allow that which at the fame time 
 it forbids, and reject that which is eflentially the fame with it- 
 felf. All then that is neceffary to be done to recover the ground 
 which he fuppofes he has taken from us, and overthrow his 
 caufe even to final ruin, is to mow that the gofpel does actu- 
 ally forbid the memberfhip of infants in the New Teftament 
 church ; and thus affords us premifes for ftronger inferences 
 and confequences againft their baptifm, than any thing in the 
 Jewifh church affords him for it. I do not fay that I fhall per- 
 form this ; the reader will judge of that when he fees what 1 
 have written : but this I fay, I intend to perform it, and think 
 it indeed no very difficult tafk. For that purpofe I give a gen- 
 eral ftatement of my argument a6 follows : 
 
 The gospel acluaUy forbids the member/hip of 'infants, as 
 fuch, in the New Teflament church ; and therefore they ought 
 not to be baptized. 
 
 It will be obvious to every obferver, from what has been faid 
 before, that this ftatement confifts of premifes, and an inference j 
 and that to fupport the inference it is only necefiary to eftab= 
 lifh the premifes. 
 
 According to Mr. E. and the Psedo Baptifts in general, the 
 parallel between the two churches, ordinances, and their fub- 
 jects, runs thus : The Jewifh and Chriftian church are eflen- 
 tially the fame — Circumciiion and baptifm, in their ufe and 
 meaning, are eflentially the fame — Believers, with their whole 
 families, were taken into the Jewifh church by circumcifion— 
 Believers, with their whole families* fhould be admitted mem- 
 bers of the gofpel church by baptifm. But this parallel is con- 
 fufed, and prefents the Chriftian church under the vail of Juda- 
 
L 10 J 
 
 ifm ; and hence the reafbn why the Paedo Baptifts have no 
 clearer ideas of the true nature of a gofpel church. What if 
 we fhould infift upon the following addition to it ? The feed 
 of the fiefh in Abraham's family, and the feed of the flefh in the 
 families of believers under the gofpel, are eflentially the fame. 
 The feed of the flefh in Abraham's family was raft out — So 
 fliould be alfo the flefhly feed of believers under the gofpel. 
 
 I cannot fay, that Mr. E. or any of his brethren would really 
 deny the exiftence of two feeds. They could hardly have the 
 confidence to affirm, that Ifaac and Ifhmael, in their moral re- 
 lations, were eflentially the fame ; nor that the children of be* 
 lievers now, who have no faith, are in that refpecl: eflentially 
 the fame with thofe who believe with their parents ; and yet, 
 furpriiing to me, they contend that they are eflentially the fame 
 in regard to their right to the vifible badges of Chriftianity, and 
 the privileges of the gofpel church. 1 repeat it — their opinion 
 in this refpecl: is furpriiing to me ; for I verily believe that a 
 great part of the four Evangelifts, a part of the Ads of the 
 apofrles, a part of the Epiftle to the Romans, of both to the 
 Corinthians, the whole of that to the Galatians, a part of thofe 
 to the Ephefians, Philippians, Cololfians, TheiThlonians, and 
 the whole of that to the Hebrews, were written in direct op- 
 pofition to it* 
 
 Here the reader fhould notice in particular, that the queuion 
 difputed lies between tivo forts of children in the fame family r , 
 or of the fame father ; and that this is the foundation of the 
 whole difpute. Abraham had children who, with himfeif, were 
 heirs of the promife through the righteoufnefs of faith ; thefe 
 pertained to the fpiritual Ifrael, comprehending the faithful in 
 all nations. Abraham had alfo children who, by the works of 
 the law, were heirs of the promife through the law — See Gen. 
 xvii. 8, Rom, iv. is, 14. Thefe pertained only to the nation 
 of the literal Ifrael, and were not allowed to be heirs with the 
 
C » ] 
 
 ilrft in any thing ftri&ly pertaining to the Meffiah's kingdom ; 
 but becaufe they were children of the fame father, they raifed 
 a controverfy and contended for an equal right. This reduces 
 our argument to particulars ; And, 
 
 I. It is certain, that there were two feeds pertaining to A- 
 braham as a father. Our Saviour, when here upon earth, de<- 
 clared to fome of the Jews, as related in the yiiith chap, of John 
 and 37th verfe, that he knew them to be Abraham's feed ; but 
 in the 39th, he insinuates to the amount of an alTertion, that 
 they were not Abraham's feed. " If ye were Abraham's chil- 
 dren, ye would do the works of Abraham;" and in the 44th v. 
 he politively declares them to be the children of the devil. 
 According to thefe pafifages, when put together — They (were 
 the children of Abraham — They were not the children of Abra- 
 ham — They (were the children of the devil. Now if Abraham 
 had no feed but fuch as thefe, his feed were all the children of 
 the devil ; none of them belonged to God. The fad however 
 is, that Abraham had two feeds — one fpirituah like himfelf in 
 faith and good works ; and the other natural, like himfelf in 
 the flefh, but morally the children of the devil, and like him in 
 wicked works. If this were not the cafe, the author of truth 
 itfelf muft have been guilty of an abfolute falftiood in one of 
 thefe aflertions ; for certainly they could not all have been true. 
 
 The apoftle Paul, in the ixth chap, to the Rom. and 6th ver. 
 hath alfo declared, " That they are not all Ifrael, which are 
 of Ifrael." Here an idea of two Ifraels is held up to view ; 
 otherwife we can make no fenfe of the apoftle's mode of ex- 
 prefiion, and efpecially when we compare the text with fome 
 parts of the context. Thefr/l was the flejhly, the latter the 
 Spiritual Ifrael ; and a part of the firft pertained alfo to the lat- 
 ter, but not all. " Neither becaufe they are the feed of Abra- 
 ham, are they all children ; but in Isaac mall thy feed t>e 
 called— ver. 7." Here again two forts of children are fpecified, 
 
[ 12 3 
 
 both belonging to the fame father. The firji is faid to be 
 Abraham's feed, but yet not children. If then there were chil- 
 dren, they muft have been a different fort of character, and 
 yet Abraham's children ; for unto no man but Abraham 
 was it faid, " That in Ifaac mall thy feed be called." The 
 meaning is, that their being the children of Abraham, accord- 
 ing to the flefh, did not make them his children according to the 
 fpirit ; and that therefore his children according to the flefh, 
 were not all his fpiritual children. But the apoftle goes on, 
 and explains himfelf, ver. 8. " That is they which are the 
 children of the jtejh, thefe are not the children of God ; but 
 the children of the promife are counted for the feed." In this 
 palfage the children of God and the children of the promife 
 are evidently the fame, and are peculiarly diftinguifhed from 
 the children of the fiefh ; for it is exprefsly faid, that the chil- 
 dren of the flefh are not the children of God ; but the children 
 of God, or of the - promife, are counted for the feed, that is, 
 the true feed of which the gofpel church mould confift. 
 
 The fame apoftle, in his letter to the Galatian church, fays, 
 chap. Hi. ver. 16, " Now to Abraham and his feed, were the 
 promifes made. He faith not, and to feeds, as of many ; but 
 as of one," Sec. Now if Abraham had not had two feeds, this 
 remark, and efpecially when compared with the others, would 
 have been abfurd and foolifh. Again, he fays, chap. iv. ver. 
 22, " It is written, that Abraham had two fons f* and then 
 goes on to diftinguifh them : One " was born after the jfefh" — 
 the other " was by promife" — ver. 23. One " was born after 
 the jfejh" — the other " was born after the fpirit" — ver. 29. 
 
 Now, though the molt of the paflages I have referred to be 
 undeniably plain and explicit; yet, fmce many people are fo 
 much under the vail of Mofes with regard to the difference 
 between the two feeds, I will alfo point theiu4o a few figures 
 
[ is ] 
 
 which the fcriptures have made ufe of to illuftrate the diftinc- 
 tion. 
 
 When John the Baptift came preaching in the wildernefs of 
 Judea, he feems to have confidered the vifible church under 
 the figure of a field, full of fruit trees ; and accommodating 
 his language to the figure, fays, Mat. chap. iii. ver. 10, " Eve- 
 ry tree which bringeth not forth good fruit," &c. This im- 
 plies that there were two forts of trees in the field. Some 
 brought forth good fruit, and fome did not ; a circumftance 
 however which till that time had not been confidered as a teft 
 of their vifible Handing there. Thefe anfwered to the two 
 feeds in the church. 
 
 When addrefling fome of the Jews, he fays, ver. 9, " Think 
 not to fay within yourfelves, We have Abraham to our father ; 
 for I fay unto you, that God is able of thefe flones<, to raife up 
 children unto Abraham." Here he obje&s againft one kind of 
 relation to Abraham, and acknowledges another ; of courfe 6*^ 
 there muft have been two, of a very different nature. The 
 ftones pointed out the Gentiles, who, in comparifon with the 
 Jews, had always been confidered as the ftones of the ftreet, or 
 as the rough Hones of the wildernefs ; and as it was impoflible 
 that a Gentile by nature ihould become a natural child of A- 
 braham, their being made his children can be underftocd only 
 in a fpiritual fenfe. 
 
 Again, he reprefents the vifible church, ver 12, under the 
 figure of a " floor," in which, till that time, the " wheat'' and 
 the " chaff" had lain together. The wheat and the chaff are 
 exprefiive of the difference between the two feeds. 
 
 See again, chap. viii. ver. 11 and 12, "Many fhall come from 
 the eaft and weft, and fhall fit down with Abraham, and Ifaac, 
 and Jacob, in the kingdom of heaven. But the children of the 
 kingdom fhall be caft out," &c. Here two different forts of 
 people are fpoken of, and it is clearly evident that they were 
 the two feeds. 
 
 B 
 
[ m 3 
 
 We find alfo in the eleventh chap, to the Rom. the vifible 
 church rcprefented by the figure of an " olive tree," in which 
 were two forts of " branches." One il natural" and in a ftate 
 of "unbelief" — this is exprefsly laid, ver. 20 and 21. The 
 other "fpiritual" or ftanding by "faith" — this is alfo exprefs, 
 ver. 20. 
 
 But how clearly has the apoftle illuftrated this whole affair, 
 by the two women and their children^ which were in Abra- 
 ham's family, as we fee in Gal. ivth chap, from the 21ft ver. 
 to the end. Here Hagar and Sarah are fet in contrajU and 
 their different circumftances pointed out. Hagar is faid to be 
 the bond-woman and Sarah the free , and their children to have their 
 ftandings accordingly. " Which things," he fays, " are an al- 
 legory ^ for thefe are the two covenants." Then certainly 
 there were two covenants ; but no more relating to this cafe, 
 for if there had been even another, the apoftle would not have 
 faid, the two covenants, but two of the covenants. 
 
 Hagar reprefented the covenant in which the JewiJJj church 
 ftood ; and Sarah that in w T hich the Chriftian church ftands. 
 IJhmael characterized the members of the Jewiih church in 
 general, except the few who were alfo fpiritual ; and even 
 thefe, in regard to the principles on which they had their ftand- 
 ing there. Ifaac characterizes the true members of the Chriftian 
 church. Perhaps with regard to Sarah and Jfaac, this ftate- 
 ment will not be difputed, and with regard to Hagar and Ifh- 
 mael it cannot ; for the apoftle has msde Hagar to be Mount 
 Sinai, in Arabia, where the Jewifh church received its general 
 code of laws ; and Mount Sinai to anfwer to Jerufalem, which 
 was the feat of worfhip to that church, until the gofpel difpen- 
 fation took place. In a word, the apoftle is exprefs, that there 
 was but one father, but yet — two mothers — two feeds — two 
 covenants, and two Jerufalems, the one in a ftate of bon- 
 dage and the other free ; and hence we form the idea of two 
 
t 13 ] 
 
 forts of Jews, one outward, and the other inward, agreeable 
 to Rom. ii. ver. 28, 29. 
 
 Again it was evidently in allufion to the two feeds, that 
 Chrift faid to Nicodemus, " That which is born of thcfefh is 
 fiefh ; and that which is born of the fpirit is fpirit" — See John 
 iii. 6. And in allufion to thefe alfo the apoftle reproves his 
 Galatian brethren, " Are ye fo foolifh, having begun in the 
 Spirit, are ye now made perfect by the flefh ?" That is, having 
 begun in the line of faith, according to the gofpel, do ye alfd 
 now introduce that of the flefh, according to the Uw, and 
 oblige yourfelves, by being circumcifed, to obferve all the rites 
 and ceremonies of the law, under a notion of rendering your 
 religion perfect ? — See Gal. chap. iii. ver. 3, and chap. v. f>. 
 But now, 
 
 II. Comes the trying part of the argument on which all de- 
 pends : If I have proved that there are two feeds, of quite dtf* 
 ferent defcents, principles and characters, the next queftion is, 
 are they, according to fcripture, both heirs to the privileges and 
 inftitutions of the gofpel church ? Try the fcripture upon this 
 point : What faith it ? " Cast out the bond-woman and her 
 /on : for the fon of the bond-woman shall not be heir with 
 the fon of the free^woman." — Gal. iv. 30* 
 
 Now if in fact Ifhmael did reprefent the natural feed in the 
 vifible church under the firft difpenfation, this pafTage, for any 
 thing that I can fee, eftablifhes the premifes from which I infer 
 that infants mould not be baptifed, to all intents and purpofes. 
 But that the reader may fee that I do not for this depend upon 
 one folitary text, I will add a few others, which I think are 
 quite to the purpofe. " Think not to fay within yourfelves, 
 We have Abraham to our father." — Mat. iii. 9. " And now 
 alfo the ax is laid unto the root of the trees, therefore every tree 
 which bringeth not forth good fruit is hewn down and raft in- 
 to the fire" — ver, 10. " His fan is in his hand, and he will 
 throughly purge his floor" — and " will burn up the chaff with 
 
[ 16 ] 
 
 unquenchable fire" — ver. 12. " The children of the kingdom 
 flail be cafi out" — chap. viii. 1 2. " Except a man be born again 
 he cannot fee the kingdom of God." — John iii. 3. " If they 
 which are of the law be heirs, faith is made 'void, and the 
 promise made of none effect" — Rom. iv. 14. " Neither be- 
 caufe they are the feed of Abraham, are they all children." 
 " The children of the flelh are not the children of God" — 
 chap. ix. 7, 8. " Becaufe of unbelief, they," that is the natu- 
 ral branches, " were broken off"— chap. xi. 20. I might con- 
 tinue to add fcripture, and heap argument upon argument ; 
 but I confider it quite needlefs, and fhall therefore turn my at- 
 tention to obviate an objection which perhaps may be thrown 
 in my way. 
 
 It may be afked, is it certain from all this, that the fcripture 
 refers to the natural feed, as infants ; or as far back as to its 
 infantile ftate ? I anfwer, that nothing is plainer than that the 
 diftinguifhing characleriftics of both the feeds are founded in 
 their birth principles. The new birth, is the fource of piety 
 and religion in the fpiritual line. But he that was born after 
 theflefh, was a mocking p erf e cut or. It is certain that the apof- 
 tle considered. Ifhmael as making a part of the allegory in his 
 birth, and even in his conception ; yea, and in his mother be- 
 fore, for he fays, " He who was of the bond-woman was born 
 after the flesh." Now as all mankind in nature, or accord- 
 ing to the flelh (ince the fall, fpring from a gracelefs and pol- 
 luted fource, fo they are born into the world in a gracelefs and 
 polluted ftate ; and hence the terms nature and flelh are ufed 
 with reference to the feed, to fignify that there was nothing but 
 nature in its pollution there. No caufe can produce an enecl 
 above itfelf. " That which is born of the flelh, is flelh ;" that 
 is to fay, flefli only ; and this was true of all the natural feed 
 of Abraham, as fuch, and is equally true of all the natural feed 
 of believers now. 
 
I 17 ] 
 
 Whoever undertakes to controvert this reafoning mull firfl 
 eftabli/h one of the three following pofitions : Either, 1, That 
 the children of believers are not the fruits of their nature, but 
 of their faith : Or, 2, That the children of believers, in their 
 natural generation, are qualified by their parents' faith, for gof- 
 pel inftitutions : Or, 3, That the children of believers, in their 
 infantile ftate, are not confidered by fcripture as being either 
 flefhly or fpiritual. But if the firfl of thefe were true, unbe- 
 lievers could not have children. If the fecond were true, grace 
 muft be propagated with nature, and the children of believers 
 would, in confequence of their defcent, be morally better than 
 thofe of other men. And indeed fome Paedo Baptifts feem in- 
 clined to think fo, though they dare not afiertthe fact ; but 
 (till will have it, that their faith fomehow renders their children 
 fubjects of baptifm : a right Jewifh notion, as I iha.ll have oc- 
 cation to fhow in the concluficn. 
 
 If the laft be true, and fuch children ought to be baptized, 
 it muft be becanfe the Lord hath required it without regard to 
 their moral qualities, good or bad, and fome of Mr. E.'s rea- 
 foning actually infinuates that idea ; but it is a flat contradic- 
 tion to all thofe plain paffages which have founded the differ- 
 ent characters of the two feeds in their birth principles, and ac- 
 cordingly negatived, or aflerted their heirlhip to the privileges 
 and blefiings of the new covenant, as I have fhewn above. 
 
 But the queftion may be carried (till farther : Was not Ifh- 
 mael admitted into the vifible church in Abraham's family, and 
 continued there till he had committed an attrocious crime ; and 
 if fo, why fhould not the children of believers now be admitted 
 into the vifible church by baptifm, and continued there fo 
 long as they are outwardly moral and upright ? I anfwer, that 
 with regard to Ifhmael this was efientially necefiary, in order 
 to make out the allegory. Hagar was a mother in Abraham's 
 houfe, and of courfe Ifhmael was a fon, and had his ftanding 
 in the vifible church fome time before Sarah appeared as a 
 
 B2 
 
t 18 ] 
 
 mother with the promifed feed. But on the day that Ifaac 
 was weaned, he being then about fix years of age, and Ifhmael 
 not far from twenty, for fome reafon or other Ifhmael was of- 
 fended, and mocked, or defpifed him, as his mother had before 
 defpifed Sarah — See Gen. xvi. 5, and xxi. 9, upon which they 
 were both caft out together. 
 
 In this, as we have before feen, Hagar was an allegory of the 
 covenant upon which the vifible church was founded under the 
 firft difpenfation ; and Ifhmael of the Jewifh nation, or the 
 natural feed of Abraham in general, which occupied the vifible 
 church until the covenant of grace; as the foundation of the 
 vifible church under the gofpel, like Sarah and Ifaac, came in 
 with Chrift as its head, and the fpiritual feed as its members. 
 But as Ifhmael had treated Ifaac in the allegory, fo the carnal 
 Jews treated Chrift and his followers ; which feems to have been 
 purpofeiy intended to demonftrate, that neither their covenant, 
 nor themfelves, as fuch, were the covenant and people of which 
 the Lord intended to raife up his true kingdom in the world. 
 The covenant therefore, with all its carnal fubjedts, rites, cere- 
 monies, &c. both the mother and the fon, as in the allegory, 
 were utterly caft out. There is, therefore, nothing here on 
 which to build the right of the children of believers, as fuch, 
 to gofpel institutions ; for certainly they are not the fpiritual 
 feed, nor could they, like Ifhmael, be confidered as allegorical 
 of things to come. And if Ifhmael, a natural fon of faithful 
 Abraham, was caft out with his mother, to fhew, that upon 
 the coming of Chrift all the natural feed, as fuch, fhould be 
 caft out with their covenant ; then if their covenant was caft 
 cut, as the apoftle affirms, all footing for the natural feed of 
 believers, as fuch, in the vifible church was from that time forth 
 annihilated forever. Nor will it anfwer any purpofe for the 
 Paedo Baptifts to plead that Hagar only reprefented one of the 
 difpenfations of the covenant ; for the apoftle in the allegory 
 has exprefsly made her one of the real covenants. 
 
[ 19 ] 
 
 I would alfo remark here, that the confidering of the vifibie 
 church under the figures of a field, floor, and the olive tree, by no 
 means infinuates a continuation of the fame church. The con- 
 fideration ferves to fhow, that God has but one kind of vifibie 
 church in the world at a time ; and thefe figures firft exprefs a 
 compound idea of the two feeds, implying, that fome of both 
 were comprehended in the Jewifh church ; and then diftinguifh 
 and feparate them, to fhow that but one of them only mould 
 conftitute the vifibie church under the gofpel. But fo much 
 has been faid of the olive tree that I would go a little farther 
 upon that part of the fubjecl:. Some fuppofe, that Chrift was 
 intended by the root, and the olive tree ; but if fo, when the /. 
 apoftle fays, " but towards thee goodnefs, if thou continue in /i*^ 
 goodnefs ; otherwife thou alfo fhalt be cutoff;" if he were 
 fpeaking of the real believer, ftrongly infinuates the poffihly of A* 
 falling from grace ; and if he were fpeaking of the formalift, 
 he as ftrongly infinuates the propriety of his (landing in a vifi- 
 bie profeflion fo long as he conformed to the outward rules of 
 religion. 
 
 In my view of the matter, from the apoftle's time down to 
 the prefent period, the puzzling point in this controverfy has 
 been, How that fome mould be considered heirs of the promife, 
 becaufe they (were Abraham *s feed ; and yet others who were 
 his feed be excluded from it. It was therefore to illuftrate the 
 idea of the two feeds, which compofed the two churches, as 
 defcending from one father, that the apoftle introduces the 
 figure of two forts of branches fpringing out of one olive tree. 
 But when the Paedo Baptifts argue from the onenefs, or fame- 
 nefs of the olive tree, to the famenefs of the two churches, they 
 adopt the very principle which the Judaizing teachers always 
 hung upon, and only trifle to no purpofe. They might as well 
 come up at once to the main point, and argue from the cir- 
 cumftance of Abraham's being but one man, that therefore his 
 fiefh and faith were in eflence but cwand the fame thing j and 
 
C 20 3 
 
 indeed, without this hypothefts, all their arguments to prove 
 that the covenantor circumcifion which was put into his flefh, 
 and the covenant of grace which was impre fifed on his heart, 
 and the two churches, are efientially the fame, arc without the 
 leaft foundation. For let it be once granted, that Abraham's 
 flefh and faith were efientially different ; and who can deny 
 that the two covenants which anfwered to them were eflential- 
 ly different — that the two feeds which fprang from them are 
 effentially different — the two churches efientially different ? and 
 if the feed of the fiefh with its church ftate was caft out upon 
 the coming of Chrift, I fay again, that all footing for the natu- 
 ral feed of believers, as fuch, in the vifible church, was then 
 annihilated forever. 
 
 Again, the fame things appear in the figure ; for of necefiity 
 we muft either fuppofe that there were two different qualities 
 in the olive tree, or that the apoftle, in applying the terms na- 
 ture and faith to the branches, actually meant the fame thing. 
 But if he did not mean the fame thing by thofe terms, as is cer- 
 tain, then the idea of the two qualities in the tree, anfwering 
 to the flefh and faith of Abraham, and denominating the 
 branches natural and faithful, as figures of the two feeds, rnoft 
 effectually deftroys the Psedo Baptift argument drawn from the 
 onenefs of the tree, for the famenefs of the two churches. The 
 breaking off of fome of the branches, and the grafting in of 
 others, the reader will find explained in another place. 
 
 Thus, if Abraham were intended by the root and the olive 
 tree, or rather the flock of the olive tree, as upon the whole is 
 evident, and the idea be applied to the Jewifh church, it muft 
 be explained of Kim only as a father in the fiefh, agreeable to 
 the tenor of the firft covenant ; but if it be applied to the gof- 
 pel church, it muft be explained of him as a father in faith, ac- 
 cording to the nature and plan of the new covenant ; and the 
 idea of holinefs as applied both to the root and branches muft 
 l>e explained accordingly, that is to fay, of tfoe Jewifla leg*! 
 
[ 21 ] 
 
 holinefs, or of the moral holinefs of believers. And indeed, 
 all thefe figures and paffages are to be explained by the doc- 
 trine of the two covenants as the ground-work, laid down in 
 feveral parts of the facred volume. 
 
 According to Mr. E/s argument, for a transfer of the fame 
 kingdom from the Jews to the Gentiles, when John the Bap- 
 tift and our Saviour came preaching, they ought not to have 
 faid, " Repent, for the kingdom of God or of heaven is at 
 hand ;" but repent, for a new form, or a new drgfs, as he elfe- <cw*>^ 
 where terms it, of the kingdom of heaven is at hand. For cer- t***^ 
 tainly, if the Jews had been in pofTefiion of the fame kingdom 
 from Abraham's time down to that period, it muft have been 
 abfurd and inconfiftent to tell them, that it was then juft about 
 to take place ; but I fhall fay no more upon this point at 
 prefent. 
 
 Although I confider my argument as fufficiently fupported 
 without the addition of another word ; yet, there are two or 
 three particulars related in fcripture, which, as natural confe- 
 quences of what has been laid down, will ferveto aflift the rea- 
 der greatly in examining the fubjecl:. 
 
 The firft is, that immediately upon the opening of the gofpel 
 difpenfation, that peculiar diftin&ion which, by the command 
 of God, had been fo long kept up between the Jews and Gen- 
 tiles, was by the fame authority obliterated. All the rites and 
 ceremonies of Judaifm, except in a typical way, became entire- 
 ly ufelefs. Circumcilion was nothing, and uncircumcifion was 
 nothing ; and the unbelieving Jews, with all their religious at- 
 tainments, were confidered, with reference to the gofpel pro- 
 mife, on the felf-same footing with the unbelieving Jews. This VF**' *" 
 indeed, according to what has been laid down, had alway s * 
 been the cafe ; for as the covenant on which the church was 
 founded, of which they had been members, was not the gof- 
 pel covenant, they were never confidered as being any more 
 entitled to the fpiritual bleffings annexed to Abraham's faith, 
 
[ 22 ] 
 
 than Iflimael was to the hcirfhip of Ifaac ; but now the matte! 1 
 was made vifible. 
 
 It is true that the apoftle reckons fome advantage to them ; 
 but that was only of the letter kind, and con lifted chiefly in 
 the means of information, and was the fame to them in propor- 
 tion as that which all unbelievers now poflels, who have the 
 letter of revelation, when compared with thofe who have it 
 not. But if the fcripture have given any pre-eminence to ei-» 
 ther of their general characters as unbelievers, the Gentiles cer- 
 tainly have it : "I was found of them that fought me not ; I 
 was made manifeft unto them that afked not after me." But 
 to Ifrael he faith, " All day long have I ftretched forth my 
 hands unto a difobedient and gain faying peGple." 
 
 The apoftle, directly after ftating this advantage, has put 
 the queftion, and anfwered it himfelf, Rom. iii. 9. " "What then, 
 are we better than they ? No, in n o wife : for we have before 
 proved both Jews and Gentiles, that they are all under fin." 
 We find the like alfo in chap. xi. 32. " For God hath con- 
 cluded them all in unbelief/' And in Gal. iii. 22. " But the 
 fcripture hath concluded all under fin." 
 
 We again obferve, fecondly, That with regard to gofpel 
 characters and rights, the fcripture has made no difference be- 
 tween Jewifh and Gentile believers ; for it faith, " That God 
 is no refpecter of perfons : "But in every nation he that feareth 
 him, and worketh righteouftiefs, is accepted with him." " And 
 put no difference between us and them, purifying their hearts 
 by faith." — Acts x. 34, 35, and xv. 9. " The righteoufnefs of 
 God which is by faith of Jefus Chrift unto all, and upon all 
 them that believe ; for there is no difference." " For there is 
 no difference between the Jew and the Greek ; for the fame 
 Lord over all is rich unto all that call upon him." — Rom. iii. 
 22, and x. 12. " There is neither Jew nor Greek, for ye are 
 all one in Chrift Jefus." — Gal. iii. 28. See alfo ColofT. iii. 1 1. 
 
 We obferve, tfcirdly, That the gofpel, in its manner of ad- 
 
[ 2S J 
 
 drefs to mankind in general, is founded upon thefe two por- 
 tions, and particularly accommodated to them. How exadt 
 were the difcourfes of John the Baptift, though in the twilight, 
 juft emerging from the fhades of Judaifm. Setting afide the 
 plea of the Pharifees and Sadducees upon the ground of car- 
 nal defcent, he urges the firft article of his million with all his 
 might — " Repent, for the kingdom of heaven is at hand." 
 *' Who hath warned you to flee from the wrath to come?" 
 What aukward, unlkilful melTenger hath pretended ly been to 
 point out to you the way of falvation through the Meffiah ; 
 to direct you to his kingdom, and fend you to my baptifm 
 without prev bully infilling upon your repentance ? No ! 
 " bring forth fruits meet for repentance," and indulge not the 
 thought for a moment, that Abraham is your father ; for by 
 the power of God thefe Gentiles about you will rife up in the 
 ftrength of Abraham's faith, and cry out againft your unbelief 
 and impenitence, and according to the title granted in that line* 
 take poiTeffion of the Meffiah's kingdom, while you, as fruitlefs. 
 trees, will be digged up by the roots, and no longer allowed a 
 (landing in the vifible church in the world. 
 
 And thus again, the apoftle Paul, in the clear light of the 
 morning, when the lhadows were quite difperfed : "We preach 
 Chrift crucified, unto the Jews a Humbling block, and unto 
 the Greeks fooliflmefs ; but unto them which are called, both 
 Jews and Greeks, Chrift the power of God, and the wifdom 
 of God." 
 
 We mall now enquire fomevyhat into the views which the 
 different parties had of thefe things, and how they operated 
 upon their feelings. 
 
 To the carnal Jews they were a Humbling block, as expref- 
 fed in the paflage laft quoted. They had ever fuppofed, that 
 the Meffiah would come in the pomp and fplendour of an earth- 
 ly prince, to raife them to temporal power and dominion over 
 the nations. But when he actually came, his appearance and 
 
[ 24 ] 
 
 manners indicated directly the reverfe. They evidently faw, 
 that his doctrine was calculated to fubvert their old argument 
 of being the heirs of the promife becaufe they were the feed of 
 Abraham, and gave encouragement to the Gentiles ; and hence 
 they were terribly alarmed with the apprehenfion of a change 
 which might prove the ruin of their church and nation, and 
 eftablifh the uncircumcifed heathens in their place. They knew 
 nothing of the nature of Abraham's faith, nor of the fpiritual 
 feeti in distinction from themfeives, and therefore ftuck to the 
 point like herpes, that they, as the c©ly feed, muft have an in- 
 difputable title to the inheritance promifed to their firft father ; 
 and their feelings were roufed to indignation and envy — yea, 
 by degrees they became defperate and outrageous. 
 
 Once, when the blefTed Saviour declared to them the real 
 truth, that they were in a ftate of bondage — were not the chil- 
 dren of Abraham, nor of God, but the children of the wicked 
 one, as their characters verified, they malicicufly retaliated, that 
 he was a Samaritan and had a devil. And at another time, 
 when he had but ftated two fimple facts which flood on record 
 in their own hiftory, That God had mercifully vilited two dif- 
 treffed characters among the Gentiles, while many in fimilar 
 circumftances in Ifrael were pafled by ; they " were filled with 
 wrath, and rofe up and thrufl him out of the city, and led him 
 unto the brow of the hill whereon their city was built," and 
 would have caft him down headlong, but that he miraculouf- 
 ly efcaped their hands. 
 
 Hence it was, that they endeavoured to catch and entangle 
 him in his words, and to get fomething out of his mouth by 
 which they might accufe him to the civil power ; and finally 
 upon this principle they procured his condemnation, and put 
 him to the moft mameful and miferable of all deaths. 
 
 $jad hence it was alfo, that they were cut to the heart by the 
 pleaching of Stephen, and gnafned on him with their teeth ; 
 and in the conclufion " ran upon him with one accord and 
 
[ 25 ] 
 
 caft him out of the city, and ftoned him" to death. It was 
 this likewife, which led Saul before his converfion to perfecute 
 the name of Jefus and his people in fa furious a manner ; and 
 afterwards with reference to this, he gives the Jews this gene- 
 ral character, 1 ThefT. ii. 15, 16. " Who both killed the Lord 
 Jefus, and their own prophets, and have perfecuted us ; and they 
 pleafe not God, and are contrary to all men : Forbidding us to 
 fpcak to the Gentiles that they might be faved," &c. But 
 finally, the Lord interpofed and fcattered thefe natural branches 
 of the vifible church under the law, into all the nations of the 
 earth, for a living admonition to ail men, that he had rejected 
 the natural feed of Abraham, as fuch, from being materials to 
 form the vifible church under the gofpel. 
 
 It is now obfervable, that as all the Paedo Baptift churches 
 in the adminiftration of baptifm, have recourfe to the covenant 
 of circumcifion for the fubject, they alfo have a natural feed 
 bearing the principal external badge of Chriftianity, and thus 
 appropriating to themfelves the name of Chriftians ; and hence 
 whole nations are formed into churches, and nominally pafs 
 under that name and character ; but is not this the main pillar 
 and bafe of Antichrift's kingdom ? What is the kingdom of 
 Antichrift, but a carnal flefhly people, bearing the outward 
 marks and veftiges of Chriftianity, and ufurping to themfelves 
 the character, name, and rights of the true people of God ? 
 Thefe have always been the perfecutors under the gofpel, for 
 they hate the true heirs of the promife. They cannot endure 
 thofe who expbfe their real character, and deny their claim to 
 gofpel privileges ; and hence fome writers have acknowledged, 
 that when writing againft the Baptifts they Could hardly dip 
 their pens in any other liquor than the juice of gall. Ard 
 whoever has read Mr. E.'s remarks upon Mr. Booth, and the 
 Baptifts in general, may in feveral inftances eafiiy difcover 
 through the thin difguife of his candid reafons, fomething very 
 like the fpirit of Iflimael perfecuting Ifaac. It is however im- 
 
 C 
 
[ 2G ] 
 
 pofiible to determine how far real Chriftians may be led aftray 
 by thefe principles, and be left to ac~t upon them ; and certain 
 it is, that the true believers among the Paedo Baptiftsmuft juf~ 
 tify the claims of the carnal feed, or forever give up the prac- 
 tice of infant baptifm. 
 
 This will lead us, on the other hand, to notice a little the 
 views and feelings which the above ftated abolition of the dif- 
 ference between the Jews and Gentiles excited in many of the 
 real faints who were converted from Judaifm. It feems, that 
 they were extremely blind and ignorant with regard to this af- 
 fair. Even Peter, as great an apoftle as he was, muft have a 
 vilion from heaven with a particular explanation, to convince 
 him of the truth of it, and to inform him of its nature and ex- 
 tent. And when he attended upon the call of Cornelius the 
 centurian, " they of the circumcifion which believed were 
 aftonifhed, as many as came with him ; becaufe that on the 
 Gentiles alfo was poured the gift of the Holy Ghoft." 
 
 And afterwards, lc> when Peter was come to Jerufalem, they 
 of the circumcifion contended with him, faying, thou wenteft 
 in to men uncircumcifcd, and didft eat with them." And now 
 Peter, to convince them alfo, muft relate the ftory of his vilion ; 
 and how that God by his means had given the Holy Ghoft to 
 the Gentiles. This feemed to fatisfy them for the prefent ; 
 *' they held their peace, and glorified God," and rejoiced for 
 their Gentile brethren, " faying, then hath God alfo to the 
 Gentiles granted repentance unto life." — See Ads, x. and xl 
 chapters, 
 
 But after aM this, fo hard was it to part with the cuftoms 
 and traditions of their fathers, and the notion that circumcifion 
 and the obfervation of the Mofaic rites were neceflary to falva- 
 tion, that many of this clafs contended warmly for them under 
 the gofpeL Their notion that circumcifion was necefiary to 
 falvation, feems by the general account to have been founded 
 upon the opinion, that the covenant to which it was annexed, 
 
[ 27 ] 
 
 was the covenant of grace, out of which no -man could be com- 
 pletely juftified and faved ; and in which, according to Gen. 
 xvii. no man could have a ftanding unlefs he were circumcifed, 
 and therefore that circumcifion muft have been effentially ne- 
 cefiary to Abraham notwithstanding his faith ; and if fo, why 
 not as neceffary to believers under the gofpel. According to 
 this, they muft have fuppofed, as Pasdo Baptifts now do, that 
 the covenant in which Abraham and his natural feed held their 
 ftanding by circumcifion, was effentially the fame with the true 
 gofpel covenant ; and with thefe things they plagued and har- 
 raffed the churches daily, but no body had then found out, as 
 the Psedo Baptifts have fince done, that circumcifion was fuc- 
 ceeded by baptifm. 
 
 From thefe things it was that the difpute about circumcifion 
 originated, which was decided by the council at Jerufalem, as 
 recorded in the xv. chap, of Acls. And hence alio it was, that 
 the apoftle Paul in the moft of his epiftles, as has been noted, 
 efpecially thofe to the Romans, Galatians, and Hebrews, enter- 
 ed fo minutely and particularly into this fubject, reafoning and 
 difputing againft the neceffity of incorporating the rites of Ju- 
 daifm with the inftitutions of the gofpel. 
 
 In the iv. chap, to the Rom. he fhews in the cleareft light, 
 that Abraham had his faith, and that God had reckoned it to 
 him for righteoufnefs ; and of courfe that he was completely 
 juftified, and held his title to eternal life in full, before ever he 
 was circumcifed. So, that when he received circumcifion, it 
 could not be as a part of juftifying righteoufnefs, or a neceflary 
 article to falvation ; but only as a feal, or a token annexed to 
 his righteoufnefs, by which it might be known that he was in 
 pofiTeflion of the promifes till they ihould be fulfilled. 
 
 Now, here we fhould obferve, that there were two promifes 
 made to Abraham, according to the nature and defign of the 
 two covenants. The firft (that is, the firft in being, though 
 not in vifibility,) reflected the general idea of the coining of 
 
[ 28 ] 
 
 Chrift, and of the operations of his fpirit and grace in the fal- 
 vation of fouls ; and no doubt there were many, we know that 
 there were fome, who at the fame time received this promife 
 by faith, as well as Abraham, and this was alfo to extend to all 
 the nations of the earth. 
 
 The fecond refpected the coming of Chrift in the flefh, in 
 fome particular line of defcent. For though all the faints, in 
 and before Abraham's time, firmly believed that a Saviour 
 would come into the world, yet of whofe feed among them all 
 he were to come, they could not tell. But when it was pro- 
 mifed Abraham that he fhould come of his feed, though every 
 thing in nature feemed to be againft it, yet he ftaggered not at 
 the promife of God, but was ftrong in faith, giving glory to 
 God ; and it is eafy to fee, that this promife could not extend 
 to any other believer at the time, nor ever afterwards to any 
 perfon whatever beyond the limits of his natural pofterity, or 
 at leaft the bounds of the Jewifn church. And in allufion to 
 the manner in which earthly governments affix their feals to 
 public inftruments, teftimonies, declarations, &c. that their 
 validity mould not be queftioned, the apoftle conliders circum- 
 cifion in this cafe, as the feal of heaven annexed to the righte- 
 oufnefs of Abraham's faith ; and in this light it was held up to 
 all the faints, and even to others, as a fure fign or token be- 
 tween God and Abraham, that notwithftanding the weaknefs 
 of nature, yet the promife mould not fail of accomplifhment ; 
 for it was only in this way that others were to be blelTed in A- 
 braham, or in his feed. 
 
 We can now fee to an exaclnefs, that there was nothing here 
 which rendered the faith or righteoufnefs of Abraham different 
 from that of other believers who were never circumcifed ; for 
 the limple amount of the whole is this, That before this pro- 
 mife was made, all the faints, together with Abraham, believ- 
 ed that a faviour would come in the flefh. After the promife 
 was made, Abraham, and all who had the knowledge of it, be- 
 
C 2$ ] 
 
 lieved that he would come of bis flefh. Now, we believe that 
 he has come in his flefh. The only point then in which he dif- 
 fered from the reft was, that he was felected from amongft them 
 by God for that fpecial purpofe, and with reference that as the 
 principal object was circumcifion given him ; but if his flefh 
 Was the fame in nature with the reft, it is altogether immateri- 
 al to true faith, whether he had defcended from one or another/ 
 if God had feen fit. The fame difficulties alfo attended the 
 Faith of others, which attended his ; for it required as ftrong 
 faith in others to believe, that Abraham, at an hundred years 
 old, and Sarah, at ninety, mould have a fon born to them, as- 
 it did in Abraham to believe it himfelf ; and the fame rule will 
 apply to believers now with regard to crediting the account. 
 
 Thus it appears, that this feal in Abraham's flefh was defign- 
 ed as the diftinguiihing characteriftic, evidence, or fign * to all 
 believers ; and even to all nations, that the Saviour, according 
 to the flefh, fhould have his defcent from him ; and hence it 
 was entailed on his pofterity, and gave rife to their civil polity 
 as a nation, and to their inftitutions as a church, until he actu- 
 ally came. But when Chrift appeared in the flefh, the ufe of 
 this fign or feal was entirely at an end y for the promife being 
 fulfilled, the whole deiign for which that people had been dif- 
 tinguifhed, both as a nation and a church, was anfwered ; and 
 therefore Chrift is faid to have abolifhed the whole difpenfation 
 in his flefh, Eph. ii. 15. " Having abolifhed in his flefh, the 
 enmity, even the law of commandments contained in ordi- 
 
 * And he received the sign of circumcision, a seal, &c. Some of 
 my brethren explain the sign here of the antitype of circumcision, viz. 
 the circumcision of the heart, and I have been inclined to that 
 opinion myself; but I find an insuperable difficulty attending it. 
 For, 1. It is certain, that the sign and seal were the same : He re- 
 ceived the sign — a seal, &c. 2. It is evident, that the thing sealed, 
 ■»iz. the righteousness of Abraham's faith, must have existed before 
 it was sealed ; but how could Abraham have faith, before he was 
 circumcised in heart ? 
 
 C 2 
 
I 30 ] 
 
 nances," &e. It is alio reprefented, as being crucified with 
 him— blotted out — and removed out of the way, by his filter- 
 ing and death in the flefli, fee C0I01T. ii. 14, and until this was 
 done, he could not make of twain, that is of Jews and Gentiles, 
 one new man, or new church in unity and peace. 
 
 But to return — There was nothing which the apoftle met 
 with in propagating the gofpel, which feemedto try his patience 
 fo much as this controverfy. He admonifhed. — He rebuked. 
 — He exhorted. — He reafbned with his brethren upon the point. 
 He confidered thofe who troubled them with it, as perverters 
 of the gofpel ; and fometimes wifhed that they were even cut 
 oiu Yet notwithstanding all, the principle prevailed ; and in 
 a few ages after circumcifion was metamorphofed into baptifm, 
 or baptifm made to anfwer the ancient ufe of circumcifion ;. 
 and the infant children of believers, as fubjeds, were fabftitut- 
 ed in the place of believing fons and daughters, and the church 
 in general modelled after the plan of the old Jewifh covenant, 
 and thus it continues with multitudes to this day. 
 
 But the great argument which fo invincibly cuts its way in 
 oppontion to fcripture, is doubtles the natural affe&ion which 
 parents have for their children. It is this in connection with 
 their old traditions, which blinds their minds, and perverts their 
 judgment with regard to the truth of the cafe ; and therefore 
 to deny them a right to baptifm, and rank them with the car- 
 nal world, often moves their feelings next to an attempt to de- 
 ilroy them, Psedo Baptift writers are fenfible of this, and hence 
 fome endeavour to get poffeffion of the people's paflions, by 
 reprefenting the Baptift's principles and practice, as extremely 
 cruel to little children ; and in this way to carry their argu- 
 ment with them. Thus one, when writing againft a Baptift 
 author, " The book fpeaks with the voice of a lamb, but he 
 ac?ts the caufe of a roaring lion, who by ail crafty ways feeketh 
 to devour the poor lambs of the flock of Chrift."* And thus 
 
 * Elliot's answer to Norcoit, 
 
[ 31 ] 
 
 another, " The church was always fond of her children ; and 
 can we now without horror indulge the thought, either that 
 Chrift hath caft them off, or that the church is become as cruel 
 as the oftrich ?"* A third charges the Baptifts with being guil- 
 ty of pronouncing " a rafh and bloody fentence, condemning 
 infants as out of the ftate of grace ; condemning all the infants 
 of the whole church of Chrift as having nothing to do with the 
 covenant of grace ; and affirms, that their conducl exceeds the 
 cruelty of Herod and Hazael in flaying and dafhing the infants 
 of Ifrael againft the wall."f 
 
 Pitiful complaints thefe. But they hate a very ancient and 
 venerable example for them, from a character no lefs famous, 
 and worthy of imitation, than the father of the faithful himfelf. 
 When Sarah faid unto Abraham, " Caft out the bond-woman, 
 and her fon ; for the fon of this bond-woman mall not be heir 
 with my fon, even with Ifaac," " The thing was very grievous 
 in Abraham's fight, becaufe of his fon." It doubtlefs feemed 
 hard, and cruel ; nor would he confent to it till the Lord came 
 in as umpire to fettle the difpute between them, and faid unto 
 Abraham, " Let it not be grievous in thy light, becaufe of the 
 lad, and becaufe of thy bond-woman ; in all that Sarah hath 
 faid unto thee, hearken unto her voice ; for in Ifaac fhall thy 
 feed be called." Such was the voice of Sarah then, and fuch 
 the voice of the free woman or the true church now. Such 
 the general voice of the Baptifts ; and grievous as it is to ma- 
 ny believing parents, the declaration of the New Teftament, as 
 we have feen, is as plainly againft them, as was the teftimony 
 of God againft Abraham ; and well would it be for them, if 
 like Abraham they would at laft fubmit to it. 
 
 I will now put my argument into a form, In which the rea- 
 der may realize its whole force at once. If the premifes from 
 which I infer that infants mould not be baptized, be good? 
 then the inference itfelf is good, and infants ought not to be 
 
 * FUh on Bap. f Mr* Marshall. 
 
[ 32 ] 
 
 baptized. The premifes confift of four parts. Firft— that A* 
 braham had really two feeds. Secondly — that thefe two feeds 
 were actually diftinguimed by the different appellations of flefh 
 and promife, or as being flefhly, and fpiritual. Thirdly— that 
 they were thus diftinguiflied, not as adults only, but even in 
 their births, and in their mothers which bare them ; and of 
 courfe the diftinclion muft neceflarily involve their infantile 
 ftate. Fourthly — that the children of the flefh were exprefsly 
 prohibited from being heirs with the fpiritual feed, by a pofitive 
 command to exclude them from the vifible church. 
 
 Now if all the arguments, and pafTages of fcripture which I 
 have brought to prove thefe four particulars, do actually prove 
 them ; then the premifes are invincibly eftablifhed, the infer* 
 ence is good, and every argument which Mr. E. has advanced, 
 or which ever was, or ever can be advanced in favour of infant 
 baptifm, is anfwered in the moft decifive manner. 
 
 Mr. E. will now find himfelf in as terrible a dilemma as he 
 fuppofed he had placed the Baptifts. He fays, p. 34, " but if 
 they (that is, infants) were excluded, it muft be done, either 
 exprefsly or implicitly.*' Now feveral of the fcriptures I have 
 produced are exprefs, except in the terms infants, church, 
 memberfhip, &c. but the two laft will not be difputed ; all refts 
 upon the queftion, whether the children of the flefh were ob- 
 jected againft as fuch, or as infants ; and Mr. E. has ufed the 
 term throughout his whole book in fuch a manner, that he can 
 avoid the force of every pafTage of fcripture brought againft 
 him by faying, as occafion may require, that it does not relate 
 to infants ; and upon this principle the following paflTage feems 
 to be founded in the page above quoted, " there is no exprefs 
 exclufion of infants in all the fcriptures." 
 
 But the moment he in lifts upon exprefs terms here, he will 
 find himfelf completely in the very fame manacles in which he 
 fuppofes he has got Mr. B. with regard to women's com* 
 njunion. For if, as he fays, Mr. B. was inconfiftent in affirm- 
 
C S3 3 
 
 ing, that becaufe baptifm is a pofitive inftitution, the fubje&s 
 of it muft be exprefsly denominated, while he himfelf admitted 
 fubje&s to another pofitive inftitution which were not mention- 
 ed m an exprefs manner ; he would be juft as inconfiftent to 
 affirm, that infant baptifm may be proved without any exprefs 
 command, or example, and yet deny that it can be difproved 
 without an exprefs prohibition ; and thus his " Short Method" 
 with the Baptifts would fuddenly be turned into a fhort method 
 with himfelf, and the pit which he has digged for his neighbour 
 would become his own grave. And if he admits of implicit 
 proof upon juft grounds, he is certainly gone ; for the principal 
 evidence in his premifes, that the children of Abraham were 
 circumcifed in their infancy, is the circumftance of their being 
 eight days old ; and the objection in my premifes lies againft 
 the natural feed, as children of the fiefh, from their mothers 
 womb ; fo that, at all events, he cannot find in his premifes a 
 command to take them into the vifible church in Abraham's 
 family at an earlier period of life, than I have found one in mine 
 to exclude them from the vifible church under the gofpel. 
 No room is left here to criticife about infants, for the firft part 
 of the dilemma could allow of nothing fhort of the exprefs 
 term ; and with regard to the latter part, it would be entirely 
 needlefs. The terms generally ufed in fcripture with reference 
 to the feeds are, man-child, children, fon, feed, &c. and in the 
 New Teftament their different characteriftics are molt com- 
 monly annexed. The fame rule will follow with regard to the 
 terms memberfhip and church ; for they are no more in his 
 premifes than in mine ; and therefore the iv. chap, to the Gal. 
 contains as exprefs, and pofitive a command for the exclufion 
 of the infant feed of believers from the vifible gofpel church, as 
 the xvii. chap, of Gen. does for their reception into the Jew- 
 ifn church. The term infants is once ufed in the New Tefta- 
 ment in fuch a manner, that Mr. E. might think to avail him- 
 
[ 34 ] 
 
 felf of it in a cafe like the above ; but it has in facl no relation 
 to any fuch thing. 
 
 Since I have proceeded thus far, I will go on as by a kind of 
 inferences from what has been laid down, to expofe in particu- 
 lar the fallacy of fome of the molt capital of Mr. E.'s argu- 
 ments. And, 1. It is eafy to fee that the whole force of his 
 " Short Method with the Baptffts," which takes up about 
 twenty pages of his book, is rendered entirely void ; fince their 
 caufe can be eafily defended without having recourfe to the ar- 
 gument drawn from pofitive inftitution. I do not however 
 mean to give up that argument. I believe Mr. B. to be defen- 
 fible ; but I ftand in no need of it at prefent, having, in my 
 humble opinion, anfwered Mr.E. upon his own plan, and (hall 
 therefore fay no more about it. 
 
 2ndly. If what I have laid down be true, all the arguments 
 which Mr. E. has drawn from Mat. xxi. 43, Rom. xi. 23, 24, 
 and xi. 17, and Eph. ii. 14, in proof of his general ftatement, 
 that the church memberfhip of infants was never fet alide by 
 God, or man, but continues in force under the fan&ion of God 
 to the prefent day, and which take up about nine pages more 
 of his book, are. according to his own confeilion, fully confut- 
 ed. For he fays, p. 35, " If a law could be found in the New 
 Teftament, to repeal that which had been eftablifhed under the 
 old, I grant freely, that all that has been faid on the four places 
 of fcripture, would fignify nothing j" and he prefently adds, 
 " I need not prove to a Baptift, that the New Teftament con- 
 tains no law by which infant membermip is prohibited ;" — he 
 readily grants it. But this is quite too bold an afiertion. Mr. 
 E. had never feen half the Baptifts in the world ; and as infig- 
 nificant as I am among the number, I have found a law in the 
 New Teftament as exprefsly prohibiting their memberlhip, as 
 he has found one to eftablifh it under the old. 
 
 But T meet with two or three things in the courfe of hisrea- 
 foning from thefe paflages, which I wiih to take fome notice of. 
 
[ 35 ] 
 
 In page 29, he fays, " Much light might be thrown on this fub- 
 ject by confidering thofe prophecies which relate to the calling 
 in of the Gentiles. This Dr. Williams has done to great ad- 
 vantage." Were that one prophecy however which ftands on 
 record in the xxxii. chap, of Deut. and 2 lit ver. orastheapol- 
 tle has quoted it, Rom. x. 19, "1 will provoke you to jealoufy 
 by them which are no people, and by a foolifh nation I will 
 anger you," explained in its true fenfe, it would give the death 
 wound to Mr. E.'s whole fcheme in a moment. Like a two- 
 edged fword, it would cut bath ways, and give a deadly thruft 
 forward, as I mall have occafion to mow by and by. 
 
 His argument that the Jewifh and Chriftian church are efTen- 
 tially the fame, gives him indeed a peculiar advantage in the 
 explanation of fcripture. He can explain thefe paflages which 
 relate to the Old Teftament church, of the new ; and thofe 
 which relate to the New Teftament church, of the old ; and 
 all the compound pafTages of either as he pleafes. He can call 
 the Jewifh church, the Chriftian church ; and the Chriftian 
 church, the Jewifh church. He can call the children of the 
 flelh, the children of the promife ; and the children of the pro-* 
 mife, the children of the flefh. He can explain circumcifion, 
 of baptifm ; and baptifm of circumcifion ; and if he keeps his 
 expolition of any paflage in either of the Teftaments in con- 
 formity to theie bounds, he cannot well mifs the mark, for both 
 are efTentially the iame. 
 
 The fact however is, that by thus varying, changing and 
 mifapplying fcripture, or as the prophet fays, " putting light 
 for darknefs, and darknefs for light," or mixing both together, 
 his linfey-woolfey reafoning may becloud the minds of a multi- 
 tude of readers. And indeed, his whole book affords a remark- 
 able fpecimen of this kind of reafoning, from which it is evident 
 that he never underftood the true ground-work of the Baptift 
 fyftem, that is to fay, the proper distinction between the two* 
 covenants, feeds, privileges, &c> Where he has contrafted Mi> 
 
C 56 ] 
 
 B. and the Bible, and made Mr. B. to fay one thing, and the 
 Bible another; he has, in my view, applied the Bible as abfurd- 
 ly as the llth and 12th verfes of the xci. pfalm were applied 
 to our Saviour on the pinnacle of the Temple, though I muft 
 confefs it is almoft as plaufible. 
 
 The next thing I fhall notice, is what he has faid of the 
 change in the church under the gofpel. His infilling that the 
 church is efientially the fame under both difpenfations, and yet 
 the gofpel holding up fo clearly the idea of a change, obliges 
 him to explain it only of the rituals of the church. Thus he 
 fays, p. SO : " Rituals are to a church, as diet or ornament are 
 to a man: let the diet be changed, and the ornaments remov- 
 ed, the effence of the man will be ftill the fame." This is the 
 fubftance of all that he has faid upon this point ; but what fhall 
 we think of it ? Were the trees which were cut down, and the 
 children of the kingdom who were caft out, the rituals of the 
 church ? Was the fon of the bond-woman, or the feed of the 
 fiefh, the rituals of the church? Were the natural branches 
 which were broken off, the old rituals ; and the feed of the 
 promife, or the branches which were grafted in by' faith, the 
 new rituals of the church? If fo, let us read a little. Well, 
 becaufe of unbelief, they (that is, the old rituals) were broken 
 off; and thou (that is, a new ritual) ftandeft by faith. Be not 
 new ritual high-minded, but fear : for if God fpared not the 
 old rituals, take heed left he alfo fpare not thee, that is, the 
 new. Strange reafoning this! But Mr. E. perhaps, would fay 
 to me, " You do not underftand it — The meaning here is this : 
 The unbelieving Jews with their children were broken off, and 
 the believing Gentiles with their children were grafted in." 
 But I mould reply, I do underftand it ; for the truth is, that 
 the unbelieving children with their unbelieving parents, and th£ 
 unbelieving children of believing parents, all the natural feed 
 as fuch, from the oldeft to the youngeft, were broken off; and 
 the believing children; with their believing parents, and .the be- 
 
[ 37 ] 
 
 lieving children of unbelieving parents, ftill flood ; yet not in 
 their Jewifh capacity, but as children of the free-woman, to 
 make up a part of the vifible church under the gofpel ; and that 
 the believing Gentiles, with their believing children, were graft- 
 ed in amongft them. In fhort, the fimple meaning of the whole 
 is this: The covenant of promife with all the fpiritual feed of 
 Abraham's pofterity, exifted while the law-covenant with the 
 natural feed was the groundwork of the vifible church ; but 
 when Chrift came, the law-covenant with all the natural feed, 
 as fuch, and the rites and ceremonies fuited to their former 
 ftanding, was ftript away, and left the covenant of promife with 
 all the fpiritual feed then alive, from amongft the Jews, ftand- 
 ing pure as the foundation of the gofpel church, and ready 
 open to receive the believing Gentiles, and thus by faith they 
 entered in. But it would be very ftrange indeed, that all the 
 natural feed of Abraham, as fuch, mould be excluded, and yet 
 the natural feed of Gentiles taken in. All this is evident from 
 what I have before laid down ; but hereby the fophiftry con- 
 tained in the 3d particular of his "argument, taken from Rom. 
 xi. 17, and the 3d particular of that taken from Eph. ii. 14, is 
 more clearly expofed than before. 
 
 But of all things which I have met in his whole performance, 
 the argument againft a change in the church, taken from the 
 filence of the Jews about it, is the moft extraordinary. He 
 fays, p. 37, " That in all the New Teftament we do not read, 
 that they ever faid a word about it, for or againft- No prieft nor 
 publican ; no pharifee, lawyer, or libertine ; neither pious nor 
 profane; neither zealousj moderate, or lukewarm, in all the 
 land of Ifrael, oppofe a fingle fentence, or alk a reafon why." 
 This is truly aftonimiiig ! So full and palpable a contradiction 
 to fome of the plaineft parts of the New Teftarnent, as coming 
 from the pen of a profefibr of chriftianity, is enough to make a 
 modeft perfon blufh, and really pity its author. I have alrea- 
 dy proved the contrary by a number of pafTages j but fince Mr. 
 
 D 
 
[ 58 ] 
 
 E. challenges fact at this rate, I will add two or three more, 
 ** If we let him thus alone, all men will believe on him ; and 
 the Romans mall come, and take away both our place and 
 nation." — John xi. 48. Though the notion of change among 
 the Jews was fuited to their notion of a worldly kingdom j 
 yet was not this declaration of theirs pointedly againft the doc-* 
 trine and miracles of Jefus Chrift, as tending to fubvert the 
 public faith in matters of religion ; and fo to produce a change, 
 which would eventually prove the ruin of their church and na- 
 tion ? They undoubtedly faw, that the whole was calculated 
 to let in the Gentiles upon them, to difpofTefs them of their 
 religion and being as a people, though they underftood it rath-, 
 er of the force of arms, than the power of faith ; and hence 
 they thought it necefiary to arreft him in order to prevent it, 
 
 Again, did they not fay of Stephen, " We have heard him 
 fpeak blafphemous words againft Mofes, and againft God." — • 
 " We have heard him fay, that this Jefus of Nazareth mall 
 deftroy this place ; and (hall change the cuftoms which Mofes. 
 delivered us." — A&s vi. 11, 14. Mr. E. would probably fay, 
 '* it was the cuftoms they quarrelled about ;" but what did 
 they mean by the deftruction of their place, their holy place, 
 as they exprefs it in the I3thverfe? Could it be any thing 
 fhort of the deftruction of their city and temple, and their 
 means and methods of worfhip, which would involve their ruin 
 as a church and nation ; if not the letting up of another peo* 
 pie in their room ? 
 
 But the prophecy before mentioned, will come in here with 
 its full fdrce : " I will provoke you to jealoufy by them which 
 are no people, and by a foolifh nation I will anger you." Two, 
 things are obfervable in this pafTage. 1. The caufe or ground 
 of the jealoufy — a work of God agreeable to his own declara- 
 tion, I will provoke you, &c. which work was evidently the 
 effecting of an efTential change in the church ; not a change of 
 rites or cuftoms, for thefe are never called nations, wife nor; 
 
t S9 ] 
 
 foolifli ; biit nothing lefs than the total abrogation of all mem- 
 herfhip in the vifible church upon the principle of carnal de- 
 fcent, and of courfe the expulfion of every gracelefs Jew, pa- 
 rent or child, and the bringing in of the GentilevS by faith. 
 2. The effect which this work or change was to produce upon 
 the carnal Jews, viz. to provoke them to jealoufy and anger* 
 and hence their frequent outrages againft Chrift and his gofpel 
 at the time, as I have before fhewn. And now, if according to 
 Mr. E. thefe were not facts, the prophecy could not have been 
 true; but if they were facts, his aflfertion is moft notorioufly 
 falfe ; and indeed, an obferver will find in almoft every part of 
 his book the boldeft traits of arrogance and fophiit ry. He cavils 
 at Mr. B. for infifting upon exprefs authority for infant bap- 
 tifm, while a number of his own afTertions, that fuch and fuch 
 a thing is fo, or not fo, were evidently made in that pointed 
 manner, becaufe their oppofites are lacking of two or three ex- 
 prefs terms in fcripture ; and this to blind the eyes of his rea- 
 ders, and lead them to think that the pafiages which are againft 
 him, do not relate to the point he is difputing* I have men* 
 tioned this before with regard to infants, and now requeft the 
 reader to take more particular notice of it. If this however be 
 not a juft defcription, I muft claim the liberty of confefiing, 
 that I cannot tell what to make of feveral of his prompt and 
 confident afTertions, but bold and impudent falfhoodsi 
 
 Sd. To finifh his argument, Mr.E. goes on and fays, " Our 
 Lord and his apoftles take fpecial notice of infants, and inftead 
 of excluding them, they fpeakof them as ftill pofTefiing a right 
 to memberfhip in the church of God." His proof of this con- 
 fifts of a variety of remarks and inferences drawn from fundry 
 pafTages of fcripture, which take up about thirteen pages more 
 of his book. The principal pafiages are, Luke ix. 47, 48. 
 Mark x. 14. Acts ii. G9. Now to mow the reader how my 
 general argument cuts him off here, I would obferve, that in- 
 ftead of proving his thefis true, he has actually laid Jefus Chrift 
 
[ 40 J 
 
 in a downright contradiction and falfhood. For theJTum of ail 
 he has colle&ed from the words of Chrift, is contained in Mark 
 x. 14, and therefore in explaining that, we fhall explain the 
 whole. " Suffer the little children to come unto me, and for- 
 bid them not ; for of fuch is the kingdom of ]?fj v efiZ ? Ac- 
 cording to my argument, our Lord could not in this pafiage re- 
 fer to children, as fuch, or as children in the flefh, who had 
 only pafTed through a natural or carnal birth ; for if fo, when 
 he fays, " of fuch is the kingdom of heaxea," he flatly contra- 
 dicts his own afiertions, John hi. 3, 5. " Except a man be 
 born again, be born of the fpirit, he cannot fee — he cannot en- 
 ter into the kingdom of God ;" and of courfe one of them 
 muft be falfe. If it be laid that the two laft mentioned pafTages 
 do not relate to infants, it will follow, either that infants can- 
 not be faved at all — or elfe, that they may be faved without 
 being born again, and confequently without the operations of 
 the fpirit of grace ; — or by fome degree of grace peculiar to 
 their carnal birth, which they would fall from if they were to 
 live to adult years ; but this laft particular not only involves 
 falling from grace, but is a contradiction to ver. 7, from which 
 it is clear, that "that which is born of the flefh," is flefh only. 
 But if thefe pafTages do really relate to man in his infancy, 
 as well as other ftages of life ; then if, as Mr. E. would have 
 it, our Lord fpake of thofe children as belonging to the king- 
 dom of heaven_ without reference to their being born again, 
 the contradiction and falfhood are exceeding palpable. The 
 truth is, when our Lord fays, " of fuch is the kingdom of hea - 
 ven," he does not refer to children in nature only ; for that 
 would prove too much, viz. that the kingdom of heaven was 
 altogether made up of little children ; but he refers to both 
 children and adults who are born again, for adults in their new 
 birth become as little children. But it will not follow becaufe 
 our Lord bleffed and made fome children members of the king- 
 dom of heaven, that this is the cafe with all children ; nor with 
 
[ 41 ] 
 
 ftll the children of believers, any more than it will follow that 
 becaufe fome adults are made fo, therefore all are ; and were it 
 fo we rauft certainly admit of falling from grace. 
 
 But after all it may be afked, how can infants, or little chil- 
 dren, according to the Baptift plan, be born again and favcd, 
 fince faith is neceflary to falvation, and Mr. E. fays that the 
 Baptifts affirm that infants cannot have faith ? I anfwer, Mr. 
 E. has mifreprefented the Baptifts upon this point as well as 
 others. When they fay, that infants cannot have faith, their 
 meaning is, as they have explained themfelves an hundred times, 
 that they cannot have it in form, as adults do. They cannot 
 have it vifibly and manifestly, unlefs they have Chrift to fpeak 
 for them now, as he did for thofe mentioned in the text under 
 confideration. Faith in its nature or quality confifts of the 
 graces of the fpirit. Faith in form is actual believing ; and in- 
 fants may have the firft, without the latter, as eafiiy as they' 
 can pofTefs the qualities of adults without being capable of 
 their bodily and mental exercifes, and therefore may be faved 
 without formal faith. But in human view they are never to be 
 coniidered as belonging to the kingdom of heaven, or as fub- 
 jects of baptifm, till their faith by fome means becomes mani- 
 feft : all prior to this, is only hope in the mercy of God with- 
 out any manifestation of it in them ; and it is immaterial whe- 
 ther the kingdom of God, or of heaven, be explained cf the 
 gofpel church in this world, or of the kingdom of glory ; for 
 they who have a right to the one, have a right alfo to the other. 
 Again, Mr. E. is under the fame difficulty with regard to the 
 apoftles, as he is with regard to their mafter ; for he has fo ex- 
 plained Peter as to make him contradict Paul, and thus to in- 
 volve one of them in a falfhood. Paul declares, Rom. ix. 8, 
 that " the children of the flefh, are not the children of God ; 
 but the children of the promife are counted for the feed." 1 
 have noted before, that the children of God and the children 
 of the promife are the fame. This cannot be denied. It will 
 
 D2 
 
I 42 ] 
 
 follow then from the whole, that the children of God are not 
 only the children of the promife, but the only children of the 
 promife ; for on the other hand it is exprefs, that the children 
 of the fleih are not the children of God, and therefore cannot 
 be the children or heirs of the promife. But according to Mr. 
 E. Peter, Acts ii, 39, applies the promife to the children of the 
 fieih ; which if true, the contradiction and error between the 
 two apoflles are at once evident. 
 
 Mr. E. is here again in a pinching dilemma ; for he no foon- 
 er grants, that thefe children were of the number of the called 
 and penitent fpoken of and addreiled in the text, than he ruins 
 his whole arv.iur.eiit, and gives up the point to us ; and if they 
 were not of that number — were not born again, and had at 
 leaft the habits of faith, it is utterly beyond his reafoning pow- 
 ers, mighty as they are, to prove that they were the children 
 of God, and fo of the promife. 
 
 I havefaid enough already to cut him off from all his reafon- 
 ing from this paiTage ; but I will juft notice one thing more. 
 He runs the line of the promife from the text thus : " To you 
 aduli.3 and to your infants, who are prefent ; to you adults who 
 are afar off, and to your infants ; to as many adults as the Lord 
 our God iliall call, and their infants." This ftatement is all 
 fophiitry, and like the reft of his reafoning from the text, di- 
 rectly contrary to the apoftle's meaning. According to the 
 text, the promife runs through the medium of the divine call- 
 ing to individuals of the different ages and circumftances men- 
 tioned, thus : To ycu adults who are called, or as many of you 
 as the Lord our God fhall call ; and to your children, even as 
 many as the Lord onr God iliall call ; and to all that are afar 
 off, adults and children, even as many as the Lord our God 
 fhall call. 
 
 I fhall now leave him upon this point, pleafed however to fee 
 him tug and labour at Mr. B.'s argument, in which he refem- 
 Lles a man attacking the fturdy oaks with reeds and ftraws. 
 
[ 43 ] 
 
 But to ihow the reader further how effectually my argument 
 cuts hirri off, not only from the aforementioned, but from eve- 
 ry paffage from the beginning ef Matthew to the end of Reve- 
 lations, and alfo from all the gofpel prophecies in the Old Tes- 
 tament, I would obferve, that if Sarah in her declaration againft 
 the bond-woman and her fon, faying, " Cart them out ; for the 
 fon of the bond-woman fhall not be heir with my fen,'' repre- 
 fented the new covenant or- Teftament, it muft neceffarily be the 
 uniform language of the whole Tefcament; and therefore for 
 Mr. E. to pretend to bring one finale gofpel text from the whole 
 Bible in fupport of the heirship of the fen of the bond-woman, 
 or any of the natural feed represented by him, is at beft noth- 
 ing fhort of mifapplication and perveriion $ and as the Lord 
 approved of Sarah's declaration, every fuch pretence is turning 
 the word of God againft himfelf* and inadvertently charging 
 the Almighty with inconfiftency and error. 
 
 The reader, perhaps, by this time, will begin to think that 
 I have more than half violated my promife in the beginning, that 
 I mould not attempt to anfwer Mr. E.'s arguments in form ; 
 and, indeed, I had not then concluded to purfue them in this 
 manner, (nor is this in proper form;) much lefs had I deter- 
 mined to follow his example in giving a fceme of the contro- 
 verfy: but I now think it will be of great ufe in applying the 
 general argument, fince it will afford a more concife and eafy 
 view of the ground which both parties occupy. 
 
 SCHEME, fcfr. 
 
 Mr. E. begins by referring to a number of pafTages of fcrip- 
 ture which he fays are common to both fides, viz. Baptifts and 
 Paedo Baptifts. Matth. iii. 6: "And were baptized of him in 
 Jordan, conferring their fins." Mark xvi. 16: "He that believ- 
 eth, and is baptized, fhall be faved." Ads ii. 4 1 : " Then they 
 that gladly received his word, were baptized." Ads viii. 27 : 
 And Philip faid, If thou believeft with all thine heart, thou 
 
[ 44 ] 
 
 mayeft." And then he adds — " N. B. Thefe places, and oth- 
 ers of the fame kind, as they prove the baptifm of an adult to 
 be right, are expreffive of the fentimcnt of Baptifts and Paedo 
 Baptifts with refpect to an adult fubject ; for both think it right 
 to baptize an adult: And as they prove equally on both fides, 
 they cannot be urged by either party againft the other." But 
 this ftatement is a medley of contradiction — true of both, and 
 falfe of both; and fully proves Mr. E.'s great ignorance of the 
 true grounds of the difference between the Baptifts and Paecfo 
 Baptifts; and hence it is evident that he only folloAved the Bap- 
 tifts traditionally for a while, and at laft fell off, like the ftony 
 ground hearers, becaufe he was not truly one of them. 
 
 Suppofe here were two adults who had juft been brought to 
 believe in Chrift : the Baptifts would fay, they ought both to be 
 baptized. Mr. E. we will fay, puts the queftion, Were you not 
 baptized in your infancy ? One of them anfwers, no. Mr. E. 
 would then agree with the Baptifts that he fhould be baptized. 
 The other anfwers, yes. Would Mr. E. then agree with the 
 Baptifts that he alfo ought to be baptized? Surely not. 
 
 One principal object of his fcheme is to mow, that the Bap- 
 tifts have not an exclufive right to the paflages of fcripture he 
 has mentioned ; and I admit, that, with regard to the firft cafe 
 ftated in the fuppofition, they have not; for here Mr. E. agrees 
 with them in the truth. But they would have juft as good a 
 right to urge them for the baptifm of the adult in the fecond 
 cafe, as he or they would in regard to the firft ; for by thefe 
 very fcriptures the foundation of infant baptifm is rendered null 
 and void. According to him, the church was the fame in ef- 
 fence before the coming of Chrift, as it is under the gofpel; and 
 baptifm now anfwers the purpofe that circumcilion then did : 
 but it is certain, that a multitude of the people, faid in thofe 
 paflages to have been baptized, or to have been candidates for 
 baptifm, were fuch as had been received into the church by cir- 
 cumcifion in their infancy; and therefore if the truth authorif- 
 
[ 45 ] 
 
 ed thebaptifm of fuch, when they believed at adult years, thefe 
 fcriptures equally authorife the Baptifts now to baptize thofe 
 adults, when they believe, who were baptized, as the Psedo 
 Baptifts term it, in their infancy. And thus the queftion is juft 
 as much whether adults are to be baptized, as infants; and it 
 is alfo clear that thefe fcriptures do not equally prove on both 
 fides, but may be urged againft infant baptifm with as much 
 force as though the firft cafe were out of the queftion entirely. 
 I will now prefent the fcheme by comparing the arguments 
 on both fides. 
 
 Arguments for Infant Baptism. Arguments against Infant Baptism. 
 
 1. God has constituted in his 
 church the membership of in- 
 fants, and admitted them to it by 
 a religious rite. 
 
 2. The church membership of The church membership of in- 
 infants was never set aside, by fants has been set aside, both by 
 God or man; and consequently God and man; and therefore is 
 continues in force to the presexjtt of no force at the present day. 
 day. Coroll. As God hath dissolved 
 
 i the church membership of in- 
 
 fants, they should not be receiv- 
 ed to membership, because God 
 hath dissolved it. 
 
 Dilemma. Since infants must not 
 be received to membership; they 
 must not be baptized. 
 
 The above ftatement prefents a fcheme of the controverfy 
 only as between Mr. E. and myfelf : I will, therefore, give the 
 reader a general one, under a fimilar form. 
 
 Arguments for Infant Baptism. Arguments against Infant Baptism. 
 
 1. There was in reality but one 1. There were really two cov- 
 
 covenant:* the covenant of cir- enants made with Abraham; or 
 
 * / knoiv the Pado Baptists believe also in a covenant of redemption, made 
 iviih Christ, which they distinguish from the covenant of grace ; hut in my 
 opinion -without any foundation. 
 
[ 
 
 46 
 
 1 
 
 cumcision made with Abraham 
 was the covenant of grace. 
 
 2. This covenant Was the foun- 
 dation of the visible church ; and 
 Abraham's seed constituted mem- 
 bers of it, and circumcision the 
 rite of initiation. 
 
 3. The visible church, under 
 the gospel, changed her rituals; 
 but still, standing upon the same 
 covenant, remained in nature and 
 essence the same. 
 
 4. The change of rituals ren- 
 dered it necessary that some new 
 rite should be substituted in the 
 rOom of circumcision: baptism has 
 therefore taken h« place. 
 
 5. The manner in which Abra- 
 ham's children were constituted 
 members of the church, being 
 such as rendered it necessary that 
 they should be circumcised— the 
 
 at least Abraham had a standing 
 in two covenants; the first in re- 
 spect to visibility, the covenant 
 of circumcision — the second the 
 covenant of grace; and was the 
 father of two seeds, as represent- 
 ed by a two-fold allegory in his 
 house. 
 
 2; The covenant of circumci- 
 sion respected the coming of 
 Christ of his seed according t0 
 the flesh; and hence it was put 
 into the flesh — -included the chil- 
 dren of the flesh— and may be 
 Called the covenant of the flesh. 
 
 3; The covenant of grace res- 
 pected the coming of Christ in 
 the spirit ; and hence was put in- 
 to the heart, or spirit— included 
 the children of the spirit — and 
 may be called the covenant of 
 the spirit. 
 
 4. The covenant of the flesh, 
 with the children of the flesh, and 
 its rites and ceremonies, suited 
 to a nation or church in the flesh, 
 stood as the visible church till 
 Christ appeared in the flesh; and 
 then, its end and design being 
 answered, he abolished it in his 
 flesh. Its whole body, members, 
 rites, ceremonies, &c. as relating 
 to the flesh, were cast out, as in 
 the allegory. 
 
 5. The covenant of the spirit 
 having existed with a part of the 
 spiritual seed during the first dis- 
 pensation, yet invisible as to its 
 church form, now comes in with 
 
c 
 
 47 
 
 J 
 
 same right belonging to the chil- 
 dren of believers now, renders it 
 necessary that they should be bap^ 
 tized- 
 
 Cont/usion. 
 Infants miibt, therefore, neces- 
 •arily be the subjects of baptism, 
 and of course should be baptized. 
 
 Christ and thespiritual seed which 
 were yet alive from among the 
 Jews, and adds to them the be- 
 lieving Gentiles, having received 
 from Christ its visible institutions 
 of baptism and the Lord's supper, 
 together with its whole code of 
 laws, and stands as the visible 
 church under the gospel. 
 Conclusion. 
 The church, under both dis-. 
 pensations is not the same. Bap- 
 tism does not come in the room 
 of circumcision: it pertains to the 
 spiritual church. It is not the 
 having the flesh of Abraham, or 
 of believers, but their faith, which 
 gives a title to the visible institu-> '. 
 tions of the spiritual church, and 
 the promise in that line. Infants, 
 in their natural birth, can have 
 only the first 3 and we cannot know 
 that they have the latter at all till 
 themselves can manifest it. 
 Therefore, infants are necessa 
 rily excluded from baptism* 
 
 N. B. The view intended to be conveyed by this form, may 
 be as well, and perhaps better received by reading the partic* 
 ulars in courfe, than in contraft. 
 
 Here, candid reader, if I have not miftook, is the general 
 fcheme of that important controverfy which has produced fo 
 much difputing and fo many thoufands of books in the world j 
 and which has continued in a greater or lefs degree from the 
 time when Hager and Sarah firft began it, down to the prefent 
 day: attend clofely, take the Bible, examine every argument^ 
 and judge for yourfelves* 
 
[ 48 ] 
 
 What I have faid before with regard to adult baptifm, cuts 
 off all Mr. E.'s reafoning in the firft four pages of his fcheme; 
 but he finds it ncceffary to eftablifh himfelf more effectually _a- 
 gainft the idea of an effential change ^^^"Jj! 
 church. The greater part of the Psdo Baptifts are fenfible, that 
 ? "be once given up that the '--venant in diuina.onfrom 
 the covenant of grace, was the foundation of the vmble church 
 
 has taken place; and if fo, that every argument n favour of 
 tafa, baptifm is for ever loft. Therefore, in order to avoid 
 h ! difficW they plead that the law was not in exiftence for 
 a long time after the church was conftituted in his houfe nd 
 to prove it, they quote the apoftle, Gal. in. : £T e hw 
 which was four hundred and thirty years after; that is, atte, 
 the conftrrnation of the covenant in Chnft, on which they fay 
 
 ne aio'n wfth this, to refute what Mr. B. has faid upon th. 
 pogrom Heb.vii. H, « For the priefthood being changed 
 there is made of neceff.ty a change alfo of the law. But « is 
 needlefe for me to take particular notice of it , ftnee admitting 
 ft o be juft, which is by no means the cafe, it would only ferve 
 to ffio v th t Mr. B.'s rlafoning from that particular text, was 
 no, Sufficient to anfwer his pnrpofe ; and ft is more efpecially 
 fo, in that I have clearly proved the point already by a .umber 
 of other paffagesof fcripture. I will however obferve, no wfth- 
 ftandins all Mr. E. has faid to the contrary, that the rule la.d 
 Ln in the text, viz. that the change in the law was the con 
 feouence of change in the priefthood, is the fame by which all 
 Slaw of Judfifm were dUfolved. Thus the covenant on 
 which the church was founded, being diffolved, or asthe fcnp- 
 Sys, caftout, the church itfelf is diffolved or caft ou.; 
 and the church being caft out, all her laws, rites, ceremonies, 
 & c. w re caft out as being of no farther ufe iu the* lateral a P - 
 
[ 49 ] 
 
 plication; and hence the main reafon why circumcifion was 
 not admitted into the gofpel church was, became the fiibjectd 
 of it, as fuch, were not admitted there, but were fent out like 
 Hagar and Ilhmael into the wiklernefs. The children cf the 
 flefli to whom circumcifion was applied as fuch, not being 
 counted for the feed, or in other words, confidered as nothing 
 with regard to the promife ; circumcifion itfelf of courfe be- 
 comes nothing. 
 
 The next argument requires more particular attention, inaf- 
 much as there feems to be fome fcriptural foundation for it. 
 The defign of it is to mow, that Mr. B.'s argument for a change 
 in the church, taken from a change in the priefthood and the 
 law, could not be carried farther back than to Mount Sinai, 
 where the law was given, and the priefthood inftituted ; and fo 
 could not in reality affect the church which was conftituted in 
 Abraham's houfe feveral hundred years before, and therefore 
 that Mr. B. has committed an egregious miftake in chronology 
 in applying of it beyond that period. 
 
 But the pafiage commonly quoted in proof of this, as before 
 mentioned, befides its not agreeing with the date of the church, 
 only refers to the law in the propagation of its fulnefs, which 
 had exifted before in a more fimple form. At any rate, neither 
 Mr. E. nor any of his Psedo Baptift brethren can find any thing 
 in it to their advantage, fince the apoftle himfeif has determin- 
 ed that his meaning was not according to their expofition of it, 
 by declaring, that the law exifted in Abraham's houfe, and waa 
 the foundation of the vifible church there* His language could 
 hardly be more exprefs. " Tell me ye that defire to be under 
 the law, do ye not hear the law ?" and then immediately pro- 
 ceeds to inform them from the fcripture what the law was. 
 il For it is written that Abraham had two fons, the one by a 
 bond-maid" &c. It is certain then that the apoftle found the 
 law in Hagar, and Hagar in Abraham's houfe; and to put it be^ 
 yond all difpute that this law was the fame in fubftance, which 
 
 E 
 
I 50 j 
 
 was given at Mount Sinai in its fulnefs, he runs the line clown 
 From Hagar directly to the point, and fays, that this " Agar is 
 Mount Sinai in Arabia." And then again, that it mould not 
 be difputed whether the law given at Sinai was the foundation 
 of the Jewiih church till Chrifc came, he runs the line down 
 from Sinai to Jerufalem, and fays, that Sinai " anfwereth to Je- 
 rufalem which now is ;" or which was fo called to diftinguifh 
 it as the literal Jerufalem. Thus, Agar, Sinai, and Jerufalem 
 are fet in rank, to fhow that the law, or Sinai covenant, was 
 the foundation of the vifible church from Abraham's time till 
 the coming of Chrift ; and to filence every queftion with regard 
 to circumftances, the ftate of Jerufalem and her children is il- 
 luftrated by that of Hagar and her fon. And finally to de^ 
 momtrate in the cleareft manner, that the Jewiih and Chriftian 
 church were not eflentially the fame, the apoftle not only men* 
 tions the two women with their children, the two covenants and 
 the two Jerufalems ; but fays exprefsly, that the firft was in 
 bondage with her children, while the other with her children 
 was free. 
 
 Mr. E. from the two arguments againft Mr. B. upon this 
 point, has drawn out a number of remarks and obfervations 
 fufficient to fill up rive or fix pages more, and characterized Mr, 
 B.'s argument as extremely weak, abfurd and miferable ; and 
 in fome inftances has allowed his imagination to play itfelf off 
 in a kind of triumphant ftrain, as though he thought himfelf 
 juft about to grafp the laurels of victory, if they were not aU 
 ready in his pofieffion ; but every one knows, that the flighty 
 ftrokes and obfervations of any difputant which arife from the 
 fuppofed weight of his own reafoning, are of but- little confe- 
 quence. The reader will form his idea of an argument, fimilar 
 to that of a tree, with its branches, ftock, and root ; and if, 
 when a reply is made, he finds the root cut off, he will know 
 it rauft die, though it be not trimmed out and ftript of all its 
 branches. 
 
 
f 51 ] 
 
 Again, notwithstanding the Baptifts contend againft the idea 
 of the continuation of the fame church, and that baptifm has 
 come in the room of circumcifion ; yet they do not object to 
 the famenefs of things in a variety of particulars under both dii- 
 penfations, when rightly underftood and applied. Thus for in- 
 ftance, the fpiritual promife under the law, and the fpiritual 
 promife under the gofpel, are one and the fame. The faith of 
 the faints under the law, and the faith of the faints under the 
 gofpel ; or the fpiritual feed under the law, and the fpiritual 
 feed under the gofpel are efientially the fame. The feed of the 
 flefh under the law, and the flefhly feed of believers under the 
 gofpel in refpedt to their moral ftate, are efientially the fame. 
 The cafting out of Hagar and her fon, cr of the carnal feed 
 from Abraham's family, and the reje&icn of the carnal feed un- 
 der the gGfpel are in their fenfe and meaning eflfentially the fame. 
 
 And for the fake of parallel I will alfo admit, that baptifm in 
 a certain fenfe, has come in the room of circumcifion ; and in- 
 deed with regard to the difference between the churches, and 
 the fhifting of the difpenfations, it may be allowed in general, 
 that the new covenant, or the gofpel, has come in the room of 
 the old covenant, or law. That Chrift, as a prieft, has come 
 in the room of the Jewifh priefts. That the Chriftian church 
 has come in the room of the Jewifh church. That the fpiritual 
 feed has come in the room of the carnal feed. That baptifm 
 has come in the room of circumcifion,' or in fome refpects may 
 anfwer to the fpiritual feed, as circumcifion did to the carnal 
 feed. 
 
 Now the great miftake of the Paedo Baptifts lies here. They 
 feem to fuppofe that the covenant of grace was in the fame 
 fenfe the foundation of the Jewifh, as of the gofpel church ; 
 and fince it is clear from fcripture that the covenant of circum- 
 cifion was the foundation of the Jewifh church, they confider 
 the covenant of grace and the covenant of circumcifion as the 
 fame. Hence they unite the gofpel church and the Jewifh 
 
L 
 
 church as one. and conclude that the only difference made in 
 the church under the two difpenfations conlifts in the number 
 and forms of its ordinances and inftitutions, while its members 
 and fubjects remain the fame ; and thus the two feeds are con- 
 founded in the vifible church order under the gofpel, as before. 
 They do not feem to confidcr, that the believers in the Jewifh. 
 church were rot members of that church by virtue of their 
 faith, but by virtue of their natural defcent, or circumcifion, 
 and thus ftood in the line of Hagar and Ifhmael, while in re- 
 gard to their faith they were related to another covenant, and 
 ftood in the line of Sarah and Ifaac ; and this perhaps for want 
 of attention to Abraham in his two-fold character, as a father 
 in the fiefh, and a father in faith according to the promife. 
 
 I wilh not to weary the reader with repeated ftatements of 
 the fame thing ; butthofe who can fee, mould make allowance 
 for thofe who cannot. I have converfed with a number of 
 honeft fouls who are fo miferably perplexed with the tradition- 
 al opinions and practices of their forefathers, -that it requires 
 the truth with regard to thefe points to be put in every fhape, 
 and turned every way which it can be confiftently, in order to 
 enlighten them. I will therefore give another ftatement of the 
 difference between the two covenants, feeds, churches, &c. by 
 contrafting a few of the characteriftical figures, terms, and ex- 
 preiTions which are applied to each in the facred oracles. 
 
 Promise. Premise. 
 
 ToAbraharn ; that Christ should To Abraham, that he should 
 come of his seed according to the be the heir of the world through 
 flesh. the righteousness of faith. 
 
 'qnjfjarqp tn .iatpvy u — Abraham — a father in faith. 
 
 Line of Descent. 
 H.igar and Ishmat;! ia bondage. 
 Old covenant. 
 First covenant. 
 
 Faulty covenant with its promise 
 ace irdi.'.'g'y. 
 
 Line rf Descent. 
 Sarah and Isaac frtr. 
 
 Neiv covenant. 
 Second covenant. 
 
 Better covenant established upon 
 ''. /. r pronv'ses. 
 
I 
 
 53 
 
 3 
 
 Gospel. 
 
 Mount Zloii. 
 
 Jerusalem which is above. 
 
 Christian church. 
 
 Christ's priesthood. 
 
 Sacrifice of Christ. 
 
 Blood of Christ. 
 
 Spirit. 
 
 Seed of the spirit. 
 
 Regeneration, or circumcision of 
 the heart 
 
 Baptism as a visible profession. 
 
 Sons. 
 
 Grace. 
 
 Sum of the whole : True, or more 
 pcrfecl tabernacle with its ap- 
 purtenances, righteousness, peace, 
 and joy in the Holy Ghost. Wor~ 
 shipping the Father in spirit and in 
 truth. 
 {k It was — — necessary that the But the heavenly things thetv-clves^ 
 patterns of things in the heavens iviih better 
 
 Law. 
 
 Mount Sinai. 
 
 Jerusalem which noiv is. 
 
 Jewish congregation or nation. 
 
 Jewish priesthood. 
 
 Sacrifices of beasts. 
 
 Blood of bulls and goats. 
 
 Flesh. 
 
 Seed of \}\c flesh. 
 
 Circumcision of the flesh. 
 
 Circumcision as a visible token. 
 
 Servants. 
 
 Works. 
 
 Sum of the whole : 
 
 Worldly sanctuary with its ap- 
 purtenances, meats, drinks, divers 
 •zvashi.-igs, carnal ordinances, &C 
 
 should be purified with 
 
 These; 
 
 taketh away the 
 First, 
 
 Sacrifices." 
 And now, 
 "He 
 
 that he may establish the 
 Heb.ix. 24, Second." 
 
 and x. 9. 
 
 The whole volume of inspiration is divided by this line, and 
 ir: the Jewifli church, though not in its vifible order, the dif- 
 ference is made exceeding plain. " O Jerufalem, Jerufalem, 
 thou that kiliedft the prophets and ftoneft them that are fent 
 unto thee !" &c. The carnal feed, or perfecuting part of the 
 Jewifh church, are fet in rank with all the perfecutors from the 
 foundation of the world down to the time of our Saviour, and 
 contrafted with the true feed thus : " That the blood of all the 
 
 E2 
 
E 54 ] 
 
 prophets, which was fhed from the foundation of the world, 
 may be required of this generation: From the blood of Abel 
 unto the blood of Zacharias, which periftied between the altar 
 and the temple : verily I fay unto you, it (hall be required of 
 this generation ;" that is, of this generation of pcrfecutors. 
 
 The divifion in every part of the fcriptures is evident. Seme 
 fpeak of the Jewifh church only. Others of the gofpel church 
 only. Others are compound, or fpeak of both churches, and 
 carry type and antitype together. But as I have hinted before, 
 ur. E. and indeed thePaedo Baptiftsin general, make miferable 
 work in explaining and applying many of thefe. By explain- 
 ing thofe which relate to the Jewifh church of the Chriftian 
 church, this carnal generation, thefe children of the flefh are 
 brought in as heirs with the fpiritual feed ; the glory of the 
 gofpel church and the great doctrines of grace are kept continu- 
 ally clouded with the (hades of Judaifrn. And when they ex- 
 plain thofe which relate to the gofpel church of the Jewifh 
 churci* the confequeuces are nearly the fame. But abftractly 
 from this controverfy, the doctrines of grace and the way of 
 falvation by Jefus Chrift are ib explained by many of them, as 
 to rip up the whole foundation of infant baptifm at once; and 
 I Lave not uflfrequently heard and ie^n from both the pul- 
 pit and the pvefs. 
 
 Nbr are the Baptifts in many inftances much more confid- 
 ent. 'They frequently apply paflages which pertain to the 
 Jewiih church to the Chriftian church, in fuch a manner as juf- 
 tifies the very principles on which infant baptifm is founded, 
 and thus to undermine themfelves. Even Dr. Gill, all Baptift 
 and divine as he was, has in fome inftances explained the Jew- 
 ifh national righteoufnefs, fo frequently mentioned by the pro- 
 phet Ezekiel, of the righteoufnefs of faith ; and indeed a clear 
 and full diftinclion between law and grace, is in many refpects 
 fo race and difficult a point, that I know not whether the great- 
 eft and boft of men of either party can pofiibly avoid fome in- 
 
C BS J 
 
 confiflency here". Upon this point it is that the Calvinifts and 
 Arminians divide. The Arminians take the line of the law, 
 and explain the gofpel to it, while the Calvinifts take the line 
 of grace ; it is however a fact, that infant baptifm, ftrictly 
 fpeaking, is not confident with any fcheme of divinity but the 
 Arminian ; and on the other hand, the Baptift fyftem, whether 
 they manage it more confidently or not, is in itfelf of all others 
 the moft confiftent gofpel plan. 
 
 To convince the reader of the truth of thefe remarks, I would 
 put him upon the query, why it was that the natural feed as 
 fuch, being taken into the Jewifh church by circumciiion in 
 their infancy, always had a zeal for God, but not according to 
 knowledge ? They went about to eftablifh their own righteouf- 
 nefs to the exclufion of the righteoufhefs of faith ; while the 
 fpiritual feed trufted in the righteoufnefs of faith only. In a 
 word, no underftanding Baptift will ever be convinced of the 
 propriety of infant baptifm, till it be fully proved, that the 
 apoftle, when he faid there were two covenants, actually meant 
 there was but one. — That when he fpake of Sarah and Ifaac, 
 he really meant Hagar and Ifhrnael, or at leaft meant to include 
 them. — That when he ufed the term grace, he meant the law, 
 or meant to include it. — That when he faid, the children of the 
 flefh were not the children of God, he meant that they were the 
 children of God. — And on the whole, that when he faid, " Caft 
 out this bond-woman and her fon ; for the fon of the bond- 
 woman fhall not be heir with the fon of the free woman," he 
 meant to be underftood, Keep in this bond-woman and her 
 fon ; for the fon of the bond-woman fhall be heir with the fon 
 of the free woman. 
 
 I could now produce a number of articles from Poedo Bap- 
 tift authors in proof of what I have laid down, particularly 
 Burkitt, Brown, M'Ewen, &c. For though they have all ex- 
 plained the allegory in the fourth chap, to the Gala, very cau- 
 tioitfly; yet the apoftle has fo worded himfelf, that they cannot 
 
£ 56 ) 
 
 expound him at all without involving the very ideas which the 
 3aptifts infift upon ; I /hall however pafs this over for the pre* 
 fent. 
 
 But as Mr. E. has taken considerable pains toabufeand mil* 
 reprefent Mr. B. with regard to his quoting authors, and on 
 purpcfe I conclude to raife a prejudice againft his books ; and 
 the books in our country being fcarce, 1 will extract a part of 
 tome of the quotations, that people may fee what concefiions 
 a number of the moft learned and eminent Pcedo Baptifts in the 
 world have made to us in refpect to this controverfy. 
 
 Mr. Fuller : " We do freely confefs, that there is neither 
 exprefs precept, nor precedent, in the New Teftament, for the 
 baptizing of infants." — There were many things " which Je- 
 fus did, which are not written ; among which, for aught 
 appears to the contrary, the baptizing of thefe infants (Luke 
 xviii. 15, 16, 17.) might be one of them." In *Psedo Baptifm 
 exam* vol. 2, p. 3. 
 
 Luther : " It cannot be proved by the facred fcripture that 
 infant baptifm was inftituted by Chrift, or begun by the fiift 
 Chrifiians after the apoftles," p. 4» 
 
 Mr. Ob ed Wills : " Chrift did many things that were not 
 recorded, and fo did the apoftles ; whereof this was one, for 
 aught we know, the baptizing of infants." — Ibid. 
 
 Vitringa : " It is not related as a fact, in the grofpels and 
 acts of the primitive church, that infants were baptized by 
 Chriit, or by the apoftles." — P. 5. 
 
 Mr. Samuel Palmer : " There is nothing in the words of 
 the inftitution, nor in any after accounts of the adminiftration 
 of this rite, refpedting the baptifm of infants : there is not a lin- 
 
 * Mr. Booth's two first volumes on baptism are entided, " Pxdo 
 Baptism examined, on the principles, concessions, and reasonings of 
 the most learned Predo Baptists ;" and he has particularly referred 
 to the books, parts, chapters, sections and pages from which his nu- 
 merous quotations were taken. 
 
[ M ] 
 
 gle precept for, or example of, this practice through the whole 
 New Teftament. — Ibid. 
 
 Magdeburg Centuriators : " Concerning the baptifm 
 of infants, there are indeed no examples of which' we read." — 
 
 P. 6. 
 
 Erasmus: " Paul does not feem (in Rom. v. 14.) to treat a- 
 bout infants. It was net yet the cuftom for infants to be bap- 
 tized."— Ibid. 
 
 Mr. T. Boston : " There is no example of baptifm record- 
 ed in the fcriptures, where any were baptized but fuch as ap- 
 peared to have a laving intereft in Chrifr. — P. 7. 
 
 Bp. Pride aux: " Paedo Baptifm, and the change of the Jew- 
 ifh Sabbath into the Lord's day, reft on no other divine right 
 than epifcopacy." — P. 7. 
 
 Mr. Walker : " Where authority from the fcripture fails, 
 there the cuftom of the church is to be held as law. — It doth 
 not follow, that our Saviour gave no precept for the baptizing 
 of infants, becaufe no fuch precept is particularly exprefled in 
 the fcripture ; for our Saviour fpake many things to his difciples- 
 concerning the kingdom of God, both before his paffion and alfo 
 after his refurreclion, which are not written in the fcriptures ; 
 and who can fay, but that among thofe many unwritten fayings 
 of his, there might be an exprefs precept for infant baptifm r" — 
 P. 8. 
 
 Anonymous : "As to the feed of the church, the children of 
 Chriftians, at what age, under what circumftances, in what 
 mode, or whether they were baptized at all, are particulars 
 the New Teftament does not exprefsly mention." — Ibid. 
 
 CEcolampadius : " No pafiage in the holy fcripture has 
 occurred to our obfervation as yet, which as far as the flender- 
 aefs of our capacity can difcern, mould perfuade us to profefs 
 Paedo Baptifm. — P. 9. 
 
 To quotations of the like import, eighteen more venerable 
 names ftand annexed, fuch as Bp. Burnet, Dr. Wall, Mr. 
 
[ 58 ] 
 
 Marshall, M. Baxter, Stapferus, Limborch, M. De 
 la Roque, Mr. Leigh, Dr. Freeman, Mr. Cawdrey, Dr. 
 Field, Bp. Sandderson, Bp. Stillingfleet, Dr. Tov. r - 
 irson, Heideggerus, Witsius, Cellarius, Staphi- 
 
 LUS, &C. 
 
 Now the nioft of thcfe writers exprefsly acknowledge, and 
 all of them implicitly, that there is no exprefs command, pre- 
 cedent, or example in the New Teftament for the baptizing of 
 infants ; and fome of the extracts I have made, fully infinuate, 
 that infant baptifm was unknown to the apoftles. Let us hear 
 fome of them with others of their party upon that point. 
 
 Ludouicus Vives : " No one in former times was admit- 
 ted to the facred baptiftry, except he was of age ; underftood 
 what the myftical water meant ; defired to be waihed in it; and 
 expreffed thatdefire more than once." — In p. 76. 
 
 M. Forme y: " They baptized from this time, (the latter 
 end of the fecond century) infants as well as adults." — Ibid. 
 
 Curcell;eu s : " The baptifm of infants, in the two firft cen- 
 turies after Chrift, was altogether unknown ; but in the third 
 and fourth, was allowed by fome few. In the fifth and follow- 
 ing ages it was generally received — The cufcom of baptizing in- 
 fants did not begin before the third age after Chrift was born. 
 In the former ages no trace of it appears — and it was introduc- 
 ed without the command of Chrift." — P. 76, 77. 
 
 M. De la Roque : " The primitive church did not bap- 
 tize infants ; and the learned Grotius proves it in his Annota- 
 tions on the Gofpel." — P. 77. 
 
 Johannes Bohemus: "Baptifm of old wasadminifteredto 
 none (unlefs upon urgent neceffity) but to fuch as were before 
 inftru&ed in the faith and catechifed. But when it came to be 
 judged necefiary to everlafting life, it was ordained that infants 
 mould be baptized, and that they mould have god-fathers and 
 god-mothers, who fhould be fureties for infants, and mould 
 renounce the devil in their behalf." — P. 77, 78. 
 
[ 59 ] 
 
 To the fame purpofe are Salmasius, Suicerus, Mr. 
 Chambers, Rigaltius, Dr. Holland, Cattenburgh, 
 
 WOLFGANGUS CAP1TO, VENEMA, &C. 
 
 Some of thefe authors alfo give us the firft grounds of infant 
 baptifm thus. — 
 
 Salmasius : " An opinion prevailed, that no one could be 
 faved without being baptized ; and for that reafou the cuftom 
 arofe of baptizing infants." — In p. 128. 
 
 Venema : " The ancients connected a regenerating power, 
 and a communication of the fpirit, with baptifm." — P. 136. 
 
 Suicerus : "We cannot deny, that many of the ancients 
 maintained the abfolute neceffity of baptifm. Chrysostom 
 fays, It is impoffble, without baptifm, to obtain the kingdom ; 
 and foon after, 7/ is impoffible to be faved without it. — This 
 opinion concerning the abfolute neceffity of baptifm, arofe from 
 a wrong underitanding of our Lord's words : Except a man be 
 born of water and the fpirit, he cannot enter into the kingdom of 
 heaven. — Chrysostom again fays, If an infant die without 
 baptifm, through the negligence of 'the prfbyter, woe to that pref 
 byter I but if through the negligence of the parents, woe to the 
 parents of that infant /" — P. 129. 
 
 Episcopius : " Psedo Baptifm was not accounted a necef- 
 fary rite, till it was determined fo to be in the Milevitan coun- 
 cil, held in the year four hundred and eighteen." — Ibid. 
 
 Dr, Owen : " Moil of the ancients concluded that it (bap- 
 tifm) was no lefs neceifary unto falyation than faith or repen* 
 tance itfelf," — Ibid, 
 
 To thefe might be added, Vitringa, Hospinianus, Dr. 
 Wall, &c. and irid: ed the Dr. in his elaborate hiftory of infant 
 baptifm, has founded the practice altogether upon the neceffity 
 of it to larval* ; i. The following is the fubftance of his whole 
 argument : To be bom of water and of the fpirit — To have 
 the warning of regeneration and the renewing of the Holy Ghoft ; 
 js to be baptized. All the ancients understood it in this light, 
 
[ 60 ] 
 
 and therefore, when they ufed the expreffions — regeneration— 
 born again, &c. they meant baptifm ; and iince regeneration or 
 the new birth, is as necefTary to the falvation of infants as adultsj 
 both were, and ought to be baptized. 
 
 But Mr. B. in his reflections upon the foregoing quotations* 
 has alio introduced the following. 
 
 Confejjton of Helvetia : ' To be baptized in the name of Chriftj 
 ' is to be enrolled, entered, and received into the covenant and 
 
 * family, and fo into the inheritance of the fons of God : Yea, 
 
 * and in this life to be called after the name of God ; that is to 
 
 * fay, to be called the fons of God, to be purged alfo from the 
 
 * filthinefs of fins, and to be endued with the manifold grace of 
 ' God, for to lead a new and innocent life/ — In p. 1 36. 
 
 Confejjton of Bohemia : ' We believe that whatfoever by bap- 
 ' tifm — is in the outward ceremony fignified and witnefied, all 
 
 * that doth the Lord God perform inwardly. That is, that he 
 
 * wafheth away fin, begetteth a man again, and beftoweth fal- 
 ' vaiton upon him — For the beftowing of thefe excellent fruits 
 ' was holy baptifm given and granted to the church/-"~P. 136, 
 137* 
 
 Confejjton of Augfburg : ' Concerning baptifm they teach, 
 i that it is neceflary to falvation, as a ceremony ordained by 
 
 * Chrift : alfo that by baptifm the grace of God is offered.' — s 
 P. 137. 
 
 Confejjton of Saxony : ' / baptize thee ; that is, I do witnefs 
 
 * that by this dipping thy fins be warned away, and that thou 
 
 * art now received of the true God/ — Ibid. 
 
 Confejfton of Wittenburg : ' We believe and Confefs, that 
 
 * baptifm is that fea, into the bottom whereof, as the prophet 
 ' faith, God doth cajl all our fins. 1 — Ibid. 
 
 Confejjton of Suetrland : * As touching baptifm we confefs,- 
 
 * that it is the font of regeneration, wafheth away fins, and fav- 
 ' eth us. But all thefe things we do fo underltand, as St. Pe=* 
 ' ter doth interpret them/ l Pet, iii, 21,— Ibid.- 
 
L 61 ] 
 
 Church of England: 'Baptifm, wherein I was made a mem* 
 
 * ber of Chrift, the child of God, and an inheritor of the king* 
 c dom of heaven— How many facraments hath Chrift ordained 
 ' in his church ? Two only, as generally necefiary to falvation ; 
 
 * that is to fay, baptifm and the fupper of the Lord.' — Ibid. 
 
 Wejlminjler AJJembly ; ' Before baptifm, the mmifter is to life 
 ' fome words of inftruclion, mowing, that it is inilituied by our 
 ' Lord Jefus Chrift ; that it is a feal of the covenant of grace, 
 
 * of our ingrafting into Chrift, and of our union with him, of 
 
 * remiffion of fins, regeneration, adoption, and life eternal/ — lb. 
 
 Luther affirms, that 'There is in the baptifm of infants, 
 
 * the beginning of faith and of a divine operation, in a manner 
 ' peculiar to themfelves/ — P. 138. 
 
 Gerhardus : ' The facrament of baptifm does not profit 
 
 * without faith : neverthelefs it is the efficacious mean by which 
 ' God of his grace works faith, regeneration, and falvation in 
 
 * the hearts of infants/ — Ibid. 
 
 Buddeus : * All men mould be baptized, who are to be 
 
 * brought to eternal falvation — Now feeing infants cannot be 
 
 * brought to faith by the preaching of God's word ; itfollowSj 
 ' that it muft be effected in another way, namely, by baptifm, 
 ' by which men are born agairu'-^IbitU 
 
 Deylingius: * Baptifm is the facrament of initiation, and 
 
 * as it were, the gate of heaven. '—Pi 139. 
 
 Mr. Isaac Ambros : ' By baptifm we are warned, we are 
 
 * fanctified, we are justified, in the name of the Lord Jefus, and 
 
 * by the fpirit of our God.' — Ibid. 
 
 Mr. John Wesley : ' If infants are guilty of original fin, 
 
 * in the ordinary way, they cannot be faved, unlefs this be 
 ' warned away by baptifm/ — P. 143. 
 
 To the fame purpofe alfo are Dr. Fiddes, Mr. Gee, Dr* 
 Waterland, Dr. Whitby, Bp. Wilson, Dr. Featly, and 
 others: Yea, even the judicious Mr. Henry fays that ' baptifm 
 wrefts the keys of the heart out of the hands of the ftrong man 
 
 F 
 
C 62 ] 
 
 armed, that the pofTtfiion may be furrenclered to him vrhofe 
 right it is.' Now what is the more remarkable of thefe authors 
 is, that they were of different denominations. 
 
 N. B. I have not taken thefe laft extracts, viz. from the 
 confeiTions, &c, from Mr. Booth in form, as they were not in- 
 ferted in his book in paragraphs. 
 
 Mr. B. has likewife collected a number of conceffions from 
 fome of thefe authors, and others who were Paedo Baptifts, 
 that neither the Jewifn profelyte baptifm — nor Jewifh circum- 
 cifion and the law — nor any of the palTages in the New Tefta- 
 ment, commonly urged in proof of infant baptifm, afford a fuf- 
 ticient foundation for the practice. So, that upon the whole, 
 they could not practife it becaufe of any fcripture command, 
 precept or example for it ; for the moft of them acknowledge 
 that there are none. And if any of them practifed it upon the 
 ftrength of analogy and inference, others have deflroyed their 
 premifes and all their pretended relation between circumcifion 
 and baptifm. And if they practifed it becaufe it is not forbid- 
 den, Mr. B. has mown from themfelves, that that is the weak- 
 eft kind of prefumptioH, and the foundation of all the vagaries 
 of Popery, 
 
 The truth of the cafe is, that the neceflity of baptifm to fal- 
 ration has been from firft to laft the grand reafon of its being 
 applied to infants ; and though fome of thefe authors, and mul- 
 titudes of the Psedo Baptifts in common, deny the idea, and 
 contend warmly againft it ; yet, I think I mall be ahle to mow 
 in lefs than a fingle page, that their fcheme as neceffarily in- 
 volves it, as the idea of human exiftence involves that of a living 
 foul. For, 1. Take for granted what the fcripture fays, that 
 we are faved by grace, that is, by grace alone. 2. Take for 
 granted what they fay, that the covenant of circumcifion is the 
 covenant of grace, then out of that covenant there can be no 
 falvation. 3. Take for granted what the fcripture fays, that 
 no perfon could enjoy the bleflings of that covenant without 
 
r 03 ] 
 
 being circumcifed. " The uncircumcifed man-child, whole flefh 
 of his forefkin is notcifcumcifed, that foul mail be cut off" from 
 3ils people : he hath broken my covenant :" Confequentiy could 
 not be faved. 4. Take for granted what they fay, that bap* 
 tifm has fucceeded circumcifion under the gofpel as a feai to 
 the fame covenant, and to anfwer the fame purpofes, and that 
 it is now to be adminiftered on the face : And then, 5. Shall 
 we not be obliged to grant, that the fame confequences which 
 followed the neglect of circumcifion will alfo follow the neglect 
 of baptifm ; viz. that the unbaptized man-child, whofe flefh of 
 his face hath not been baptized, that foul mall be cut off from 
 his people : he hath broken the Lord's covenant of grace, and 
 therefore cannot be faved. Nor will it anfwer any purpofe for 
 them to advert to the plea for a diftinction between the exter- 
 nal and internal parts of the covenant, for upon this very prin- 
 ciple it is that the apoftle has aflerted and eflablifhed the plu- 
 rality of the covenants ; and befides, admitting the idea, if the 
 external part, which comprehended the children of the flefh, 
 hath been caft out and rejected by the gofpel, what has become 
 of the foundation of infant baptifm even upon that plan ? 
 
 The reader will now realize the inconliftency of building in- 
 fant baptifm upon the covenant of circumcifion as the covenant 
 of grace, and yet denying the neceffity of baptifm to falvation ; 
 and therefore, that they only who acknowledge the fact, are 
 confident with themfelves. He may alfo fee, as has been hint- 
 ed before, how perfectly fuch Psedo Baptifts harmonize with 
 the Judaizing teachers of old ; for only transfer the meaning of 
 circumcifion to baptifm, as they do, and they both appear ex- 
 actly in the fame light, " Except ye be circumcifed (bottized) 
 ye cannot be faved." — See Acts xv. l. 
 . I have now a few things to fay upon the 
 Mode of Baptism. 
 
 All that Mr. E. has faid upon the mode of baptifm feems de- 
 signed to make out, if poffible, that there is nothing in the 
 
[ 64 ] 
 
 meaning of the word, nor in any thing which the fcripture has 
 laid about the ordinance, that confines us to immerfion in the 
 adminifbration of it. After a number of remarks and criticifms 
 which it is needlefs for me to take notice of here, he arrives at 
 his ne plus ultra — that the word baptize properly fignifies to 
 warn in fome way or other, and that nothing more nor lefs can 
 be made of it. The following are fome of his very remarkable 
 words upon that point, p. 87 : " And though there has been 
 much difpute about the word "baptize," fome affirming it to 
 mean immerfion only, others afperfion and affufion, as well as 
 immerfion ; yet, properly fpeaking, it means neither of them. 
 It has indeed been ufed for all the modes of warning — fprink- 
 ling, pouring and immerfing ; whereas it does not exprefs the 
 cne nor the ether, but warning only ; and may be done in ei- 
 ther of the modes : And, therefore when we read of any per- 
 fon or thing being baptized, we cannot conclude from the word 
 itfelf whether it was done by affufion, afperfion or immerfion." 
 A little after this he appears very condefcending, and feem- 
 ingly abates the force of an argument to give the Baptifts fome 
 room to breathe ; generoufly allowing, that there is at leaft 
 fome prefumptive evidence in favour of immerfion from the 
 circumftance of baptifm's being performed in rivers, &c. But 
 I will be as generous and condefcending as he. For argument 
 Bike I will admit that the only fignification of the word bap- 
 tize is to wafh ; nay, I will condefcend further ; I will, for a 
 while at leaft, fubftitute the word warned in the place of bap- 
 tized, and, if occafion requires, put warning for baptifm. He 
 feems, however, after all his profeffed willingnefs to favour us, 
 to feel difpofed to retrench a little upon our prefumptive evi- 
 dence, as he calls it; for he fays, p. 88, " It cannot be proved 
 with certainty that thofe who were baptized at or in Jordan, 
 Enon, &c. were — I will not fay totally immerfed, but that they 
 were fo much as in the water at all. Whoever is acquainted 
 with the indeterminate fenfe of the prepofitions, en> eis, ek and 
 
L 65 ] 
 
 apo, on which this proof muft depend, will be very fenfible of 
 this. Thefe occur in the following fcriptures : Math. hi. 6. 
 They were baptized of him en to Jordanee, in Jordan — en rneana 
 not only "in," but "nigh, near, at, by," &c, Acts vii. S3. 
 " They went down both, eis to udcr, into the water ;" but eis 
 befides "into," often means " towards, near," &c. In a note 
 he fays, " John xx. 4, 5, came firft to (eis) the fepulchre — yet 
 went he not in. From which it is evident that eis fignifies to 
 as well as into : and therefore to pretend to determine the 
 mode of baptifm from the fignification of that word is trifling." 
 Very well, ail this I will admit alfo, that is for argument fake* 
 without referve. Now let us try the whole and fee where the 
 plain dictates of reafon and common fenfe will lead us. And 
 were waihed of him, nigh Jordan — were warned, near Jordan — 
 Were warned, at Jordan — were waihed, by, that is the fide of 
 Jordan — were warned, in Jordan. Which is the raoft proper 
 to fay, that perlbns or things — were wafhed, nigh the water — 
 or were warned, near the water — or were waihed, at the water 
 — or were wafhed, by the water— or were warned, in the 
 water ; or that they were waihed, nigh water — or were warn- 
 ed, near water — or were wafhed, at water — or were warned, 
 by water — or were warned, in water? I prefume, that no can- 
 did unprejudiced perfon will hefltate a moment to acknowledge 
 that common fenfe is in favour of the latter, as conveying the 
 moft natural, rational, and confiftent idea. 
 
 It is faid again, that " John was baptizing, (warning) in E« 
 lion, near to Salim, becaufe there was much water there." 
 This paiTage furnifhes us with two particulars. 1. An hiftori- 
 cal alfertion, "John was baptizing in Enon near to Salim." 2. 
 It gives the caufe or reafon of his choofing Enon for that pur- 
 pofe, " Becaufe there was much water there." John then 
 went to Enon to warn, becaufe there was much water. But 
 probably, according to Mr. E. John went there for the fake of 
 warning, nigh much water — or, near much water — or, ^vmuch 
 
 V2 
 
water — or, by much water, inftead of waffling, in much Water, 
 or having a Sufficient and convenient quantity of water for waffl- 
 ing. I rcuft confefs that this founds to me quite unnatural. 
 What adminiftrator of warning, would be (o fimple as to felecl 
 a place out of a whole country with a direct view to there be*- 
 ing much water in it, and repair to it, merely for the fake of 
 wafhing nigh, near, at, or by much water, when the quantity 
 would make no difference with him in regard to warning itfelf ? 
 The reafons which Mr. E. has given for this are but poor piti- 
 ful fhifts, for if a gill cup full of water, which is four times fb 
 much as is generally ufed by Pasdo Baptifts, had been fufficient 
 to wafh a candidate, a good well, or fpring, or little rill would 
 have iupplied the wafher with it, and quite as faft as he could 
 have ufed it ; and therefore would have afforded a plenty, 
 though all the people of Judea had been proper candidates, 
 and applied to him for wafhing ; and a fmall rivulet would 
 have been quite fumcient both for wafhing and other ufes; for 
 every body in our country knows what a fupply fuch a ftream 
 will afford to the cattle and people of a populous city, when 
 concluded into it. 
 
 Again, " They went down both (els) into the water, both 
 Philip and the Eunuch ; and he baptized (wajked) him." 
 But "«/," fays Mr. E. " befides into, means toward, near, to." 
 Well, pombly then they acted in conformity to one of thefe 
 fenfes ; let us try them, and fee whether they be as natural as 
 the other. They went down both, towards the water, and he 
 warned him. They went down both, near the water, and he 
 wafhed him. They went down both, to the water, and he 
 wafhed him. They went down both, into the water, and he 
 wafhed him. They are faid before to come unto a certain wa- 
 ter ; and if we muft underfiand the prepofition here of their 
 going to the water, it will make it, unto the water, and to the 
 water. Now, as the defign of the prepofitior^is to exprefs the 
 Nation between baptizing or wafhing, and water, and in fame 
 
[ 67 ] 
 
 inftances a great river of water* and much water ; that fenjg of 
 them which beft expreffes this relation, is certainly the moft 
 congenial with reafon and common fenfe, and that it is that of 
 in and into-, no impartial mind can doubt for a moment ; and 
 therefore, even the fuppofition that this might have been fup- 
 plied with either of the others in this cafe, is fo far ftriking at 
 the good fenfe and rationality of the Bible* Betides, Mark fay s$ 
 Jefus Chrift was baptized (eis,) into Jordan. — Chap. i. 9, 
 But were eis in this pafTage rendered near, the idea would be 
 quite too remote to make good fenfe ; and were it rendered to* 
 or towards, it would make nonfenfe ; for then it would read* 
 baptized to, or towards Jordan. Thus the reader will fee, that 
 granting Mr. E. all he contends for, with regard to the mean- 
 ing of the word baptize, and the prepofitions en and eis $ yet 
 the balance of evidence is in our favour, in proportion as fay* 
 ing baptized, cr warned in, or into water, is more proper than 
 to fay baptized, or warned, nigh, near, at, by, to, or towards 
 water. But here Mr. E.'s term wafhed, to exprefs the fenfe of 
 the word baptized, founds flat and lean, when compared with 
 our term immer lion. Thus the infpired hiftorian, baptized 
 into Jordan. Thus Mr. E. baptised, washed into Jordan, 
 And thus the Baptifts, baptized, immersed into Jordan. 
 
 I will here fubjoin an extract from Mr. B. which will fet this 
 matter in a clearer light ftill. " We will take, for inftance, the 
 words of Ananias to Saul, Acts xxii. 16, which muft be read 
 thus : Arife and be washed, and wash away thy fins : and 
 thofe of Paul, Rom. vi. 3, and Gala. iii. 27, Know ye not, that 
 fo many of us as were WASHED into Jefus Chrift, were WASH- 
 ED into his death ? As many of us as have been Washed into 
 Chriji, have put on Chrift. — Is it pouring P Then we muft read, 
 Mark i. 9, and Acts ii. 38, 41, thus i Jefus came from Naza- 
 reth of Galilee, and was POURED of John (eis,) into Jordan — 
 Repent and be POURED every one of you — Then they that gladly 
 received his wordj were poured. — Js it fprinkling ? Then we 
 
[ 68 ] 
 
 ir.uft read John iii. 23, Rom. vi. 4, Col. ii. 12, thus : John aU 
 jo was sprinkling in Enon near to Salim, because there 
 was much water there: and i bey came and were sprink- 
 led. Therefore we are buried with him by SFRI N KLI N G *"«- 
 to death — Buried with him by sprinkling. 
 
 Thefe few examples may fufnce to (how, what an aukward 
 appearance the noble fenfe and mafculine diction of infpiration 
 wear, when expr?fled according to this hypothefis. Whereas, 
 if inftead pf.*wajbmg 9 pouring, or /prink ling, you employ the 
 word 'unmet/ion ; the preceding paffages will make a very dif- 
 ferent figure, and read thus: Ari/e and be immersed, and 
 wa/b away tbyj&nd — Know) ye not, that /o many of us as were 
 immersed into Jefus Chrijl, were immersed into his death? 
 As many of us as have been immersed into Chryl, have put ort 
 Chrijl — jfefus came from Nazareth of Galilee, and was 1 m m E R S- 
 ED of John it, (or into) Jordan — Repent and be immersed 
 every one of y: t — Then they that gladly received his word, were 
 immersed — John alfo was immersing in Enon near to Sa- 
 lim, becaa/e there was much water there : and they came and 
 were IMMERSED — There/ore we are buried with him by im- 
 mersion into death — Buried with him by immersion. Here 
 we have, if I miftake not, both dignity of fentiment and pro- 
 priety of language. Hence it appears, that the word baptizo 
 is connected with fuch particles (en and eisj as forbid our con- 
 cluding that either wafo, pour, or /prinkle, is a proper fubfti- 
 tute for it. The form of expreffion adopted by evangeiifts and 
 apoftics is, always, if I miftake not, baptizing in or into feme* 
 thing. Thus, for example, en or eis, in, or into Jordan j* en, 
 in water, in the Holy Spirit \\ eis, into the name, J into Mofes,$ 
 into Chrift,j| into his death. 5 Eis, in the cafe of baptifm, can- 
 not be rendered to or towards ; becaufe it would be abfurd to 
 fay, that John baptized to or towards Jordan ; nor in regard 
 
 * Matt. iii. 6. Mark i. 0. f Matt. iii. 11. \ Matt, xxviii. 
 
 ly. § 1 Corinth, x. 2. |f Gal, iii. 27, J Rom. vi. 3. 
 
[ 69 ] 
 
 to this affair can en be tranflated with or by ; becaufe it would 
 be aukward to fay, John baptized with or by Jordan ; befides, 
 eis, which is ufed of the fame adminiftration, cannot be fo ren- 
 dered. Baptifm, therefore, being exprefled as performed in, or 
 into fomething, muft be immerfion, and not pouring or fprink- 
 ling ; for perfons cannot be fprinkled or poured into water, 
 though they may be plunged into it. 
 
 Let us now apply the fame terms to the different metaphori- 
 cal baptifms of which we read in the New Teftament. There 
 we have, the baptifm of fujferings, of the fpirit and of fire, of 
 the cloud and the fea. According to our brethren, the paffages 
 to which I refer muft be read, either thus : I have A washing 
 to be WASHED with, and how am IJlraitened till it be accom- 
 plijhed! — Hejhall wash you with (rather in — en) the Holy Spi- 
 rit and infire- L —And were all washed unto Mqfes in the cloud 
 "and in the fea. % Or thus : I have a pouring to be poured 
 with, and how am 1 Jlraitened till it be acccmplijked ! — Hejhall 
 POUR you in the Holy Spirit and in fire — And were all poured 
 unto Mqfes, in the cloud and in the fea. Or thus : I have a 
 sprinkling to be sprinkled with, and how am IJlraitened till 
 it be accomplijhed ! — He/hall sprinkle you in the Holy Spirit 
 and in fire — And were all sprinkled unto Mqfes, in the cloud 
 and in the fea. — According to us, the manner of reading thefe 
 paflfages will be this: I have an immersion to be immersed 
 with, and how am IJlraitened till it be accomplijhed ! — Hejhall 
 immerse you in the Holy Spirit and in fire — And were all im- 
 mersed unto Mofes in the cloud and in the Jea. — In regard to 
 Luke xii. 50, if you render the word baptifm by the term warn- 
 ing, you not onty fink the vigorous idea, but convey a fentiment 
 foreign to the text. For the term wajhing plainly fuggefts the 
 notion of cleanfing ; whereas it is manifeft, that our Lord here 
 fpeaks of himfelf perfonally — of himfelf, not as to be skanjed 
 
 * Luke xii. 50. Mat. iii. 11. 1 Cor. x. 2. 
 
[ 70 ] 
 from fin, but puni/ked for it ; or, as the apoftle afierts, made- 
 
 A CURSE FOR US. 
 
 Mr. E« has mentioned a number of baptizings recorded in 
 the gofpel, which he fays, "do not appear to have taken place 
 at or in any river — as that of Paul, of the jailor, of Cornelius, 
 of thofe of Samaria, and of the three thoufand." But all that 
 he has faid of thefe, and the various necefiary preparations for 
 the adminiftration of the ordinance, avails him nothing. For 
 thefe accounts were, and are to be received juft as a limilar one 
 would now he received among us. If it were reported, that a 
 thoufand people had been baptized, and joined a Prefbyterian 
 church in fome diftant part of the country ; every perfon of 
 common information would receive it at once, that they were 
 baptized by affufion or afperfion, unlefs a knowledge of this 
 truth would create an exception, that fome who are otherwife 
 Prefbyterians are fo fenfible that immeriion is the gofpel mode 
 that nothing fhort of it will fatisfy them, and that their minif- 
 ters will fornetimes conform to it for fear of loling profelytes. 
 But if the report mould ftate, that a thoufand people had been 
 baptized, and joined a Baptift church, none would entertain a 
 doubt but that every one of them had been immeried. And if 
 there were no other denomination of Chriftians in the world but 
 Baptift s, as was the cafe when thofe baptizings took place, and 
 it was reported that a thoufand, or three thoufand people had 
 been baptized- no one would indulge for a moment, fuch pue- 
 rile and whimlkal preemptions as Mr. E. brings up, about cir- 
 cumftances, preparations, &c. for all would know that every 
 convenience necefiary to immerfe them, had been obtained 
 fomewhere. 
 
 The apoftle has alfo told us, that believers in thofe times were 
 buried with their divine mafter by baptifm. Chrift himfelf has 
 reprefented the fulnefs, the keennefs, the extent of his fuffering, 
 and the bitternefs of his death by a baptifm which David pro- 
 phetically defcribes thus : " I fink in deep mire where there is 
 
[ 71 ] 
 
 no ftunding ; I am come into deep waters, where the floods 
 overflow me." — Pfal. Ixix. 2. The apoftle likewife tells us, 1 
 Cor. xv. 3, 4, that " Chrift died and was buried," and hence 
 the phrafe in -Rom. vi. 4, " Buried with him by baptifm." 
 Now taking the 3d and 4th verfes together, they mow us, l. 
 That the faints are " baptized into Jems Chrift." 2. That to 
 be baptized into Chrift, is to be " baptized into ^is death." 
 S. That to be baptized into his death, is to be "buried with 
 him by baptifm ;" and therefore baptifm can be nothing fhort 
 of the burial itfelf, for it is the very thing which accomplifhes 
 it. Again, if Jefus Chrift had not been buried into death, the 
 idea exprefled in the 4th verfe, of being buried with him into 
 death would be abfurd. But. if he was buried into death, what 
 figure could defcribe it which does not completely exprefs the 
 idea of a burial ? If, therefore, baptifm be not a burial, he 
 gave but a lame defcription of his fufterings and death, when he 
 reprefented them by it. The fame difficulty, or a worfe one, 
 will attend the apoftle. For, for him to infinuate that Chrift 
 was buried into death — and fay that his people were buried 
 with him into death — and that they were buried with him by 
 baptifm into death, when he did not mean that baptifm was a 
 burial, was making a fool and a deceiver of himfelf ; for it was 
 juft faying that they were buried by that which he himfelf did 
 not believe, nor intend that others ihould receive as any burial 
 at all. 
 
 But Mr. E. labours here with all his might, to eftabliiri a 
 diftinclion between baptifm and a burial ; for hefeems to know 
 if that be not done his cafe is gone forever. He would have 
 them confidered under the notion of caufe and eltecl, and the 
 amount of his rcafoning is this ; that being buried with Chrift 
 is to be brought into his burial, or into an union with him in his 
 burial, which is brought about by baptifm as the inftrumental 
 caufe ; and thus union, as it relates to them, is fubftituted ia 
 the place of burial; and yet it will not do to fay that they are 
 
[ 72 ] 
 
 buried with him by an union, for then union muft be confider* 
 ed as the inftrumental caufe of the burial. Let us ply this rule 
 of reafoning a little clofer. When he fays, that perfons or 
 things are baptized by afperfion, does he not mean that afper* 
 lion is baptifm ? but howabfurd the idea; for afperfion is only 
 the inftrumental caufe and baptifm the effect ; and thus if he 
 intends to prove by this rule, that baptifm is not a burial, though 
 the effect of it may be fomething under that name, I intend to 
 prove that neither pouring nor fprinkling is baptifm, let their 
 effects be called what they will. But if a perfon or thing were 
 laid to be buried by a covering over ; how weak and limple 
 would it be to argue, that a covering over was not a burial, but 
 only the inftrumental caufe of it ; when every body knows that 
 to be buried, is to be covered over, and to be covered over is 
 to be buried. And thus we fay of baptifm, that to be buried 
 in water, is to be baptized ; and to be baptized, is to be buried 
 or immerfed in water. 
 
 But admitting the idea, that baptifm is the inftrumental caufe 
 of bringing the faints into the burial of Chrift, yet muft not the 
 caufe be adequate to the effect. It is what they cannot realize 
 but in their minds by faith, and whatever introduces their minds 
 to juft and proper views of the death or burial of Chrift, leads 
 them into it ; and ferves to affift them both in regard to the ex- 
 tent and form of faith, as a pattern of a thing which we cannot 
 fo fully realize in any other way, ferves to affift our minds in 
 forming juft and adequate ideas of it. But if the pattern be de- 
 ficient or lacking in any one particular, fo much of its defign 
 and ufefulnefs are entirely loft ; and if it exceed what is necefia- 
 ry, or we undertake to add to it of our own fancy, it will not 
 only lead to wrong ideas of its object, but ftand as a precedent 
 to any and all kinds of licentioufnefs. 
 
 Mr. E. cannot deny that theapoftle's reafoning fairly implies 
 that Chrift was buried into death. Say, then, that baptifm is 
 the inftrumental caufe of bringing us into his death or burial 
 
t 7S ] 
 
 baptized into his death ; which however canrfot be dene ik^r* 
 ally. But how then? " Emblematically " as he fays, as a lior* 
 is put for generofity? Or figuratively, as carrying with it the 
 fafhion, fhape, formal reprefentation, or pattern of his burial 
 into death ? Not the firft; for baptifm here does not direct to 
 the moral, nor gracious qualifications of Jefus Chrifl ; but to 
 the natural evils Which he endured — his fufFcring and death. 
 Of courfe, in the fubject, it cannot refer to a moral or gracious 
 union with Chrifl ; but to the fdlowfhip of his fufferings which 
 the faithful are called into, which is reprcfented in the paflage 
 before us by being baptized into, and in Phil. iii. 10, by being 
 made conformable to his death. Therefore it mult be the lat- 
 ter. 
 
 But how does Mr. E.'s patterns look when compared with 
 the object to be reprefented ? The object is a burial into death. 
 The patterns, or figures are, fprinkling, or pouring a little wa- 
 ter upon. Compare the whole with the fcripture patterns as 
 fupported by the Baptitts — Baptized — immersed — buried 
 with him by baptifm into death. Mr. E/s patterns would di- 
 rect a fubject to think, that Jefus Chrifl: had a few fufferings, or 
 a little death fprinkled or poured upon him, and to a fellow- 
 fhip of them accordingly ; or rather, that he was fprinkled ce 
 poured, and his people fprinkled or poured with him by bap- 
 tifm into death. 
 
 What he has faid upon the ,1th ver. planted together in the. 
 likenefs of his death, is all of a piece with the reft. No ftrefs 
 can be laid upon the- word planted ; for it is not there ufed fo 
 much to exprefs the mode of baptifm, as the vifible fl ate of the 
 faints on the earth. It diftinguifhes them from the world, and 
 expreffes the idea of a vifible fellowfhip and order among them- 
 felvcs fimilar to that of plants in a garden, which are fo fet and 
 accommodated to each- other, as that the whole may grow to 
 advantage. But the word likenefs, has fomething in it in our 
 favour as it refpects the mode of baptifm. In order to a like* 
 
 G 
 
[ 74 ] 
 
 ?.?i3, there muft be, 1. Two objects., 2, A (imilarity, or agree- 
 ment between thole objects which create the hkenefs. The 
 firit of thefe is the death of Chrift ; he himfelf calls his death a 
 baptifm ; he was baptized, buried into death. The fecond is 
 the baptifm of believers in water — They are buried with him 
 by baptifm into death ; and thus there is a perfect Hkenefs be- 
 tween the death of Chrift and their baptifm. 
 
 Again, Mr. E.'s remarks upon what Mr. B. has faid of the 
 baptifm cf the apoftles witn the Holy Ghoft on the day of penti- 
 coft, and the electrical bath, are in fome refpects weak and 
 frivolous ; and in others, in my opinion, more worthy of refent- 
 ment than of ferious notice. His main drift is to evade the 
 force of Mr. B/s argument, by making out, that that which 
 filled the houfe where they were fitting was only found, and 
 therefore could not be that in which they were baptized. But 
 found might be there put for the fpirit, as it is elfewhere for 
 the precious truths and promifes of the gofpel ; as in Plal. 
 lxxxix. 15. " Blefied is the people that know the joyful found." 
 And in Rom. x. 18. " Their found went into all the earth," 
 Sec. and hence it is clear, that the houfe and themfelves were 
 not only filled with the fpirit, but that they were alfo over- 
 whelmed with it. 
 
 Again, as the prophet judged cf the abundance of rain by 
 the found, fo we in general judge of the power and magnitude 
 of things by their found ; and when an hiftorian would convey 
 to his readers an idea of the power and magnitude of a thing, 
 the found of which they have not heard, he does it by com- 
 paring its found with the found of fomething which they have 
 heard ; and thus by a comparifon of the founds enables them 
 to realize the proportionate degree of power and magnitude in 
 the two objects from which the founds proceeded. Thus the 
 prophet, Dan. x. 6, " The voice of his words, like the voice of 
 a multitude." Thus the Revelator, Rev. i. 15, " His voice, as the 
 found of many waters." Thefe paflages imply, that the angel, 
 
C 75 ] 
 
 if it were not Chrift himfelf, had the power of fpeaking equal to 
 that of a multitude: That the power of Chrift to lift up his voice, 
 was equal to the power of many waters to roar ; and indeed 
 the only object of magnifying his voice by this figure, was to 
 magnify the idea of his power and greatnefs. And thus, the 
 penman of the Acts, to defcribe the abundance of the Holy 
 Spirit which was poured out upon the apoftles, and the power 
 of its operations*, compares the found of it to that of a mighty 
 mining wind ; who then can believe that there was not a fuf- 
 ficiency to overwhelm them ? The amount of Mr. E'sreafoning 
 upon this point, is limply this : That though there was much 
 noife, there was but little wind. That though there was a great 
 found, there was but little fpirit, juft enough to fprinkle or pour 
 a little on their heads. 
 
 But when we compare this mighty effufion of the Holy Spirit 
 upon the twelve apoftles, which we know to have been fuch 
 by its mighty found, with the fprinkling of a dozen infants, or 
 the pouring of a dozen cupfulls of water upon the heads of fo 
 many adults ; all his pretended arguments, whimfies, cavils and 
 conjectures retire at once, and to ufe a phrafe which he has bor- 
 rowed from Mr. B. hide their impertinent heads. His abufed 
 lexicon now deferts him, fmce it is clear that the fpirit was 
 poured out — Ihed forth and come upon the apoftles, abundant- 
 ly fufficient to overwhelm them ; and though he thought fo to 
 have fixed Mr. B. by a frivolous* criticifm upon the idea of im- 
 merfion as to have cruftied him at once with thefe phrafes, yet 
 neither Mr. B. nor any other B?-ptift contends for imruei lion 
 only for the fake of a burial. For if a pevfon were placed in a 
 vat, or in any fituationin which water, by being poured out, or 
 Ihed forth, might come upon him fo as to overwhelm and bury 
 him, his baptifm would be juft as valid as though he had been 
 
 * I wish to be candid, and therefore sometimes think that such 
 terrrn and phrases arc t')o severe ; but when I look sgain into Mr. 
 f.'s book, I think I am not half severe enough. 
 
[ 76 ] 
 
 put under the water by immerfion ; although immerfion be 
 the molt convenient and cuftomary form. 
 
 And no\v,Hhat the reader may fee what conceflions the Pas- 
 do Baptiits have made to *us with regard to the mode of bap- 
 tifm, as well as the fubjeft ; I will here add a few extracts from 
 Mr. Booth's quotations from them, upon that point — and firft 
 with regard to the meaning of the word. 
 
 Salmasiue: " Baptifm, is immerfion ; and was adminifler- 
 ed, in ancient t&nesj according to the force and meaning of the 
 word. Now it is only rkaniifn, or fprinkling ; not hmnerfton, 
 or dipping." In Px4o Baptifm exam. vol. 1, p. 44. 
 
 Gurtlerus : " To baptize, among the Greeks, is undoubt- 
 edly to imiaerfe, to dip j and baptifm, is immerfion, dipping." 
 —Ibid. 
 
 N. B. The Greek words in the quotations are chiefly in 
 Greely characters j but thofe of them which are included irj^the 
 extracts, I have thought proper to confter into Bn^ifW /*-* ' c ^- 
 
 Gomarus : " Baptifmos and Baptifma, fignify the act: of 
 baptizing: that is, either plunging alone ; or immerfion, and 
 the confequent warning." — P. 45. 
 
 Bp. Reynolds: " The fpirit under the gofpel is oompared — 
 to water ; and that not a little meafure, to fprinkle, or bedew, 
 but to baptize the-faithful in, Mat. iii. 11, Acts i. 5, and that 
 not in a font or veffel, which grows lefs and lefs, but in a fpring, 
 or Kving river, John vii. 39. There are two words — which fig- 
 nify fuffering of afflictions, and they are both applied unto 
 Chrift, Matt. xx. 22. Are ye able to drink of the cup that I mail 
 drink or, or be baptized with that baptifm that I am baptized 
 with ? He thatdrinketh hath the water in him ; he that is dip- 
 ped or plunged, hath the water about him : fo it notes the uni- 
 verfality of the wrath which Chrift fuffered." — P. 45, 46. 
 
 Calvin: " The word baptize, fignifies to immerfe ; and the 
 rite of immerfion was obfervcd bv the ancient church." — P. 46. 
 
I <'" 3 
 
 Beza : " Chrift commanded us to be baptized ; by which 
 Word it is certain immerfion is fignified." — Ibid. 
 
 Danish Catechism : " What is Chriftian dipping '? Water, 
 in conjunction with the word and command of Chrift. What is 
 that command which is in conjunction with water ? Go teach all 
 nations, and fo on, Matt, xviii. 19, Mark xvi. 15, 16. What is 
 implied in thefe words ? A command to the dipper and the 
 dipped, with a promife of falvation to thofe that believe. How 
 is this Chriftian dipping to be adminiftered ? The perfon muft 
 be deep-dipped in v/ater, or overwhelmed with it, in the natne 
 of God the Father, and fo on." — P. 46, 47. 
 
 Vitringa : '* The act of baptizing, is the immerfion of be- 
 lievers in water. This exprefles the force of the word. Thus 
 alfo it was performed by Chrift and his apoftles." — P. 47. 
 
 Beck man us i "Baptifm, according to the force of its ety«- 
 mology, is immerfion, and warning, or dipping.'* — P. 47. 
 
 Bucanus: "Baptifm, that is, immerfion, dipping, and, 
 by confequence, waihing. Baptiftry, a vat, or large vefTel of 
 wood, or ftone, in which we are immerfed, for the fake of 
 Waihing. Baptift, one that immerfes, or dips." — Ibid. 
 
 Burmanijus: " Baptifmos and baptifma, if you confider 
 their etymology, properly fignify immerfion. And Jefus, when 
 he was baptized, went up Jlraitway out of the water" Matt, 
 iii. 16, compare Acts viii. 38. — P. 48. 
 
 Mr. John Trapp : " Are ye able to — be baptised with the 
 baptifm ; or plunged over head and ears in the deep waters of 
 afflidion ?"— Ibid. 
 
 Hospinianus : " Chrift commanded us to be baptized ; by 
 which word it is certain immerfion is fignified." — P. 49. 
 
 Diodati : "Baptized, viz. plunged in water — In baptifm, 
 being dipped in water according to the ancient ceremony, it is 
 a facred figure unto us, that fin ought to be drowned in us, bf 
 God's fpirit."— Ibid, 
 
 3 
 
I 78 ] 
 
 Calmet : " Generally people (fpeaking of the Jews) dap* 
 peel themielves entirely under the water ; and this is the molt 
 fimple and natural notion of the word baptifm/' — Ibid. 
 
 Keckermannus : " We cannot deny, that the firft inftitu- 
 iioii of baptifm confided in immerfion, and not fprinkling ; 
 v Lich is quite evident from Rom. vi. o, 4." — P. 51. 
 
 H. Clignetus : il Baptifm is fo called from immerfion, or 
 piunging into ; becaufe in the primitive times thofe that were 
 baptized were entirely immerfed in water." — P. 52, 53. 
 
 Magdeburg h Centuriators : " The word baptizo, to 
 . which (ignifies immerfion into water, proves that the 
 
 niniftratorpf baptifm immerfed; or wafted, the perfons bap- 
 tized m water/'* — P. 51. 
 
 &as. Faber : "Baptifm is immerfion, wafting." — P. 56. 
 
 Mr. Daniel Rogers: "None, of old, were wont to be 
 fprinkled : and I confefs my feif unconvinced by demonftration 
 
 cripture for infants' fpr inkling. It ought to be the church's 
 part to cleave to the infritution, which is dipping; and he be- 
 trays the church, whofe officer he is, to a disorderly error, if he 
 ,e Hot to the inftitution, which is to dip. That theminif- 
 ter is to dip in water- as tbemeeteft act, the word bapt'rzo notes 
 it. For the Greeks wanted not other words to exprefs any 
 other act befides dipping, if the inftitution could bear it. What 
 refembiance of the burial or the refui reclion of Chrift is in 
 fprinkling ? All antiquity and fcripture confirm that way. To 
 dip, therefore, is exceeding material to the ordinance ; which 
 was the ufage of old, without exception of countries, hot or 
 cold."— P. 5S, 57. 
 
 J. J. WsrsTENius : " To baptize, is to plunge, to dip." — 
 i\ 59. 
 
 Dr. BoiNDkiDGE : " I have indeed — a moft dreadful baptifm 
 to be baptized with, and know that I mall fhortly be bathed 
 as it were in blood, and plunged in the moft overwhelming dif- 
 trelb."-— P. 59, GO. 
 
[ 79 1 
 
 Zepperus: "If we confider the proper meaning of the" 
 term, the word baptifm fignifies plunging into water, or the 
 very act of dipping and warning. It appears, therefore, from 
 the very fignification and etymology of the term* what wa3 
 the cuftom of adminiftering baptifm in the beginning ; where* 
 as we now, for baptifm, rather have rhantifm, or fprinkling." 
 —P. 60* 
 
 Mr. Poole's Continuators : " To be baptized, is to be 
 dipped in water ; metaphorically, to be plunged in afflictions, 
 I am, faith Chrift, to be baptized with blood, overwhelmed with 
 fufferings and afflictions." — Ibid. 
 
 Walrus : " The external form of baptifm isimmerfion in- 
 to water, in the name of the Father, of the Son, and of the 
 Holy Spirit." — Ibid. 
 
 Articles of Smalcald . "Baptifm is no other than the 
 word of God, with plunging into water, according to his ap* 
 pointment and command." — Ibid. 
 
 Anonymous : " That the letter of fcripture is in favour of 
 the Baptifts (or as they are flill abiurdiy called, Ana-Baptifts) 
 cannot, without evafion and equivocation, be denied*" — Ibid* 
 
 Mr. Wilson : " To baptize, to dip into water, or plunge 
 one into the water." — P. 61. 
 
 Schrevelius : " Baptize, to baptize, to plunge, to warn." 
 —P. 62. 
 
 Pas or : " Baptizo, to baptize, to immerfe, to wain." — lb* 
 
 Trommius : " Baptizo, to baptize, to immerfe, to dip." — ■ 
 Ibid. 
 
 MintErt : " Baptizo, to baptize ; properly, indeed, it fig» 
 nines to plunge, to immerfe, to dip into water : but becaufe it 
 is common to plunge or dip a thing that it may be waffled*, 
 hence alfo it fignifies to wafh, to warn away — Baptifmos* bap* 
 tlfm: immerfion, dipping into; walhing, waffling away. Prop* 
 erly, and according to its etymology, it denotes that waihkig 
 which is performed by immerfion."-- P, $3. 
 
[ 80 ] t 
 
 Scapula: " Baptizo, to baptize, to dip, or immerfe; as 
 we immerfe any thing for the purpofe of dyeing, or cleanfing 
 in water. Alfo to dip, to plunge, to overwhelm in water." — 
 tbid. 
 
 Hedericus : " Baptizo, to baptize ; to plunge, to immerfe, 
 to overwhelm in water ; to warn away, to warn. Baptifrna, 
 baptifm ; immerfion, dipping into." — Ibid. 
 
 Constantius: " Baptifmos, baptifm; the acl of dyeing, 
 that is, of plunging." — Ibid. 
 
 Stockius: " Baptifma, baptifm — generally, and in virtue 
 of its etymology, it fignifies immerfion, or dipping into. Par* 
 ticularly and properly, it denotes the immerfion or dipping of 
 a thing into water j. that it may be cleanfed or warned." — Ibid. 
 
 There are a number of other coiicefiions to the fame import;, 
 but thefe mail fuffice in the prefent cafe. But how exceeding- 
 ly unfair is Mr. E. to infinuate, with all the force he could 
 without averting the fact, which he dare not do, but refts the 
 whole upon — if fo — if iO) as in p. 93, 94, that Mr. B. hpsmade 
 thefe authors concede what they never did concede, viz. that 
 baptifm means immerfion, and immerfion only ; when Mr. B. 
 has introduced the quotations with a note fpecifying the con- 
 trary, with regard to a number of them. Let the reader how- 
 ever examine for himfelf, and he will find, that fome of them 
 have fully conceded that baptifm means immerfion only ; and 
 that properly fpeaking fprinkiing is ^haniijy.i^ and not agreea- 
 ble to the nature of the inilitution. Others admit, and indeed 
 all imply, that the primary force and meaning of the word is 
 immerfion. The firft, then, can have no other plea for their 
 praclice, but general cuftom ; and the reft have built it upon a 
 remote and fecondary fenfe of the term. But cuftom alone can 
 have no weight in a cafe like this, and Mr. B. has fhewn, from 
 Buddeus, Chamier, Dr. Owen, Schelhornius, Weren- 
 felsius, Dr. Sherlock, Bp. Taylor, Dr. Jonathan Ed- 
 wards, Dr. Horsley, Vitringa, Dr. Waterland, and 
 
[ 81 ] 
 
 others, that there is but one genuine fenfe of a text — That ' if 
 the fcripture have not every where one proper determinate 
 fenfe, it hath none at all :' — That ' the true fenfe of fcripture, is 
 not every fenfe the words will bear:'— That 'the law muft be 
 expounded according to the mojl plain and obvious fignification 
 of the words:' — That * in the interpretation of the laws of Chrift, 
 the JiriB fenfe is to be followed :'— That 'he that takes thzjirjl 
 fenfe is the likelieft to be well guided:' — That ' if we take the 
 liberty of playing upon words after the meaning is fixed and 
 certain, there can be no fecurity againft equivocation and wile f 
 in any laws;' and 'that all the ends and ufes of fpeech will here- 
 by be perverted.' 
 
 But the following from Mr. B. himfelf, p. 131, is, in my 
 opinion, quite conclufive upon this point. " If plunging, pour- 
 ing, and fprinkling, be equally 'valid, it muft be becaufe they 
 are equally enjoined by divine law. But they are three different 
 actions, as before proved, and as all the world will acknow- 
 ledge, in reference to any other affair. How then fhall a (ingle 
 term, u ffclerftood in its proper and primary fenfe, equally refpect 
 three different actions ? Yet an equal refpect they muft have 
 from a fingle term of pofitive divine law, to render them per- 
 fectly 'equivalent, equally valid.' Before Mr. Horsey pre- 
 tends to evince, that the word baptizo has this plenitude of fig- 
 nification, we wifh him to prove, that any term, in any lan- 
 guage, either does or can equally and naturally fignify three dif- 
 ferent actions. A word that has three fenfes equally proper and 
 natural to it, is indeed equivocal : nor has it, properly fpeak- 
 ing, any determinate fenfe at all. It is a mere term without an 
 idea, and deferves to be banifhed from the language to which 
 it belongs." Now, there is no way that I can fee, to avoid the 
 force of this reafoning upon juft and fair principles ; and hence 
 Mr. E. and others have been forced to change the common 
 ground, and deny that the word baptifm refers to the manner 
 of applying to, and ufmg water in the adminiftration of the or- 
 
dinance ; and iniift, that the meaning of it is confined wholly 
 and folely to the operation of the water upon the fubject, viz. 
 *.uett'i7igy or qjjajhing. But how unhappy is it for them, that 
 fuch a refpetlable number of their learned friends have joined 
 with the Baptifts in affirming, that it means to warn, only as a 
 confequence of immerfion or plunging ; and indeed all of them 
 who admit the firji fenfe of the word to be immeriion, are 
 wholly againft Mr. E. for this fairly implies that warning is on- 
 ly a confequence. 
 
 We will now attend to what a number of thefe worthy au- 
 thors have faid of " the defign of baptifm ; or the facts and 
 blefiings reprefented by it, both in regard to our Lord and his 
 difciples." 
 
 Witsius : " Immerfion into the water k to be confidered 
 by us, as exhibiting that dreadful abyfs of divine juftice, in 
 which Chrift, for our fins, which he took on himfelf, was for a 
 time as it were abforbed ; as in David, his type, he complains, 
 Pfalm lxix. 3, More particularly, feeing fuch an immei^on de- 
 prives a perfon of light, and of other things pertaining to this 
 world, it excellently reprefents the death of Chrift ; while his 
 continuance under water, however fhort, denotes the burial of 
 Chrift, and the loweft degree of his humiliation ; when, being 
 laid in a fepulchre that was fealed and guarded by the Roman 
 foldiers, he was confidered as entirely cut off. Emeriion out 
 of the water, exhibits an image of his refurrec"tion, or of the 
 victory which, being dead, he obtained over death in his own 
 dark domains, that is, the grave. Ail thefe things the apoftle 
 intimates, Rom. vi. 3, 4." In P<zdo Baptifm exam. vol. 1, 
 p. 148. 
 
 Dr. Robert Newton : "Baptifm was ufually performed 
 by immerfion, or dipping the whole body under water, torep- 
 refent the death and burial and refurre&ion of Chrift together ; 
 arid therewith to fignify the perfon's own dying to fin, the de- 
 
[ ss ] 
 
 ftruction of its power, and his refurrection to new life. St. 
 Paul plainly refers to this cuitom. Rom. yi, 4." — P. 149. 
 
 A. H. Frankius : " The baptifm of Chrift reprefented hif 
 fufferings, Matt. xx. 22 ; and his coming up out of the water 
 his refurrection from the dead." — Ibid. 
 
 Mr. Rich. Baxter : " In our baptifm, we are dipped un- 
 der water, as fignifying our covenant profeflion that as be was 
 buried for fin, we are dead and buried to fin — They (your lulls 
 are dead and buried with him, for fo your baptifm fignifieth 
 in which you are put under the water, to fignify and profefs 
 that your old man is dead and buried — We 3*4 raifed to holi 
 nefs by his fpirit, as we rife out of the water in baptifm — Col 
 ii. 1 1, 12, 13 : where note — that the putting of the body unde: 
 the water did fignify our burial with Chrift, and the death, o: 
 putting off of our fins." — Ibid. 
 
 M. Saurin : " Paul fays, We are buried with him by bap- 
 tifm into death ; that is, the ceremony of wholly immerling u 
 in water, when we were baptized, fignified, that we died to fin 
 and Aat of raifing us again from our immerfion fignified, tha 
 we would no more return to thofe diforderiy practices, in whicl 
 we lived before our converiion to Chriitianity." — P. 150. 
 
 Dr. T. Goodwin : " The eminent thing fignified and repre 
 fented in baptifm, is not limply the blood of Chrift, as it <wajh 
 eth us from fir. ; but there is a further representation therein ol 
 Chrift's death, burial, and refurrection, in the baptized' s beinj 
 firft buried under water, and then riling out of it ; and this i 
 not in a bare conformity unto Chrift, but in a reprefentation o 
 a communion with Chrift, in that his death and refurrection.' 
 —Ibid. 
 
 Turrettinus : "The paflage of the Ifraelites through th< 
 Red Sea, wonderfully agrees with our baptifm, and reprefent 
 the grace it was defigned to exprefs. For as in baptifm, whei 
 Performed in the primitive manner, by immerfion and emerfion 
 defcending into the water, and again going out of it, of whicJ 
 
[■ 84 ] 
 
 defcent and afcent we have an example in the Eunuch, A&s 
 viii. 38, 39 : yea, and what is more, as by this rite, when per- 
 fons are immerfed in water, they are overwhelmed, and as it 
 were buried, and in a manner buried together with drift ; and 
 again, when they emerge^ feem to be raifed out of the grave, 
 and are faid to rife again with Chrift, Rom. vi. 4, 5 ; Col. ii. 
 12 : fo, in the Mofaic baptifm, we have an immerlion, and an 
 emerfion ; that, when they defcended into the depths of the 
 fea ; this, when they went out and came to the oppofite fliore. 
 The former, was an image of death ; the tetter, of a refurre«- 
 tion. For, paffing through the bottom of the fea, were they 
 not near to death , ? and efcaping to the oppofite fhore, were 
 they not as if revived from the dead ?" — P. 151. 
 
 Pp. Patrick : " They (the primitive Chriftians) put off their 
 old clothes, and ftript themfelves of their garments ; then they 
 were immerfed all over, and buried in the water, which nota- 
 bly fignified the putting off the body of the fins ofthefe/b, as the 
 apoftle fpeaks, and their entering into a ftate of death *>r mor- 
 tification after the fimiiitude of Chrift j according to the fame 
 apoftle's language elfewhere, We are baptized into his death—- 
 We are buried with him by baptifm." — P. 152. 
 
 Botsaccus: " Baptifm is a fepulchre : We are buried with 
 Chrift by baptifm into death, Rom. vi. 4." — P. 153. 
 
 Buddeus : " Immerfion, which was ufed in former times, 
 was a fymbol and an image of the death and burial of Chrift ; 
 and at the fame time it informs us, that the remains of fin, 
 which are called the old man, mould be mortified." — Ibid. 
 
 Dr. Whitby : " Therefore we are buried with him by bap- 
 tiftn, plunging us under the water, into a conformity to his 
 death, which put his body under the earth ; that like as Chrijl 
 was raifed up from the dead, by the glorious power of the Fat her ; 
 evenfo we alfo, thus dead in baptifm, fhould rife with him, and 
 yjalk in newnefs of life" — P. 153, 154, 
 
t S5 ] 
 
 Pictetus : " That immerfion into, and emcrfion out of the 
 water, practifed by the ancients, fignify the death of the old* 
 and the refurrection of the new man, Rom. vi. Col. ii."— P. 1 54. 
 
 Bp. Davenant : " In baptifm, the burial of tlie body of 
 fin, or of the old Adam, is reprefented, when the perfon to be 
 baptized is put down into the water ; as a refurre&ion, when 
 he is brought cut of it.'' — Ibid. 
 
 Grotius: "Buried wiib him by baptifm. Not only the 
 word baptifm, but t;he very form of it intimates this. For an 
 immerfion of the whole body in water fo that it is no longer 
 beheld, bears an image of that burial which is given to the dead. 
 So, Col. ii. 12 — There was in the baptifm as adminiftered in 
 former times an image both of a burial and of a renirreciion, 
 which in refpect of Chrift was external ; in regard to Chrif- 
 tians internal. Horn. vi. 4." — P. U5, 15G. 
 
 Mr. B. has quoted upwards of fixty authors more to the 
 fame import; and I fometimes think, that the Baptifts them- 
 felves cannot fay any thing more or better in favour of their 
 own principles and practice, than they have done. But if they 
 are right about the defign of baptifm, they muft of courfe be- 
 lieve, as well as we, that John the Baptift, the apbftles and firft 
 Christians, practifed accordingly. Let us hear them concerning 
 that: 
 
 Lenfant : " In the water — in the Holy Ghofh Taefe 
 words do very well exprefs the ceremony of baptifm, which 
 was at firft performed by plunging the whole body in water, as 
 alio the copious effufion of the Holy Ghoft on the day of pen- 
 ticoft." — In Pcedo Baptifm exam. vol. 1, p. 191. 
 
 Anonymous : " If we have regard to the manner in which 
 the idea of baptifm is naturally adapted to the fituation of a 
 guilty creature, zealous to exprefs his abhorrence of iin ; or to 
 the general practice of the Jewiih, as well as other eaftern na- 
 tions ; to the example of our Lord, and of his difciples ; and 
 to the molt plain and obvious conftru&ion of the Greek Ian- 
 
 H 
 
E 86 ] 
 
 guage ; we lhall be inclined to believe that infant fyrinhlxng is 
 not an inftitntion of Chriftianity, but a deviation from the ori- 
 ginal rite, which was performed by dipping, or plunging into 
 water. — The arguments by which the Predo Baptifts fupport 
 their practice and doctrine appear to us to be fo forced and vio- 
 lent, that we are of opinion, nothing but the general prevalence 
 of infant fprinkling could have fo long fupported it." — P. 191, 
 192. 
 
 Gurtlerus: " The action in this element of water, is im- 
 merfion ; which rite continued for a long time in the Chriftian 
 church, until, in a very late age, it was changed into fprink- 
 ling." — P. \\)'2. 
 
 Mastricht: "The fign reprefenting, or the element in 
 baptifm, is water,; — the fign applying is warning — whether it 
 be performed by immerlion, (Matt. iii. 6, 16. John hi. w. 
 Acts viii. :)8,) which only was ufed by the apoftles and primi- 
 tive churches." — P. 190, 194. 
 
 Calvin : " From thefe words, John in. 25, it may be in- 
 ferred, that baptifm was adminiftcred by John and Chriit, by 
 plunging the whole body under water — Here we perceive how 
 baptifm was administered among the ancients ; for they immcrf- 
 ed the whole body in water. Now it is the prevailing prac- 
 tice for a niiniiler only to fprinkle the body or the head." — P. 
 194. 
 
 Vitringa : " The act of baptizing, is the immerlion of be- 
 lievers in water. This exprettes the force of the word. Thus 
 alfo it was performed by Chrift and the apoftles." — Ibid. 
 
 Z an cm us: " The ancient church ufed to immerfe thofe 
 that were baptized/' — P. 196. 
 
 Hoornbeekius : " We do not deny — that, in the firft exam- 
 ples of perlons baptized they went into the water and were im- 
 meried."— Ibid. 
 
 Dai lle : " It was a cuflom heretofore in the ancient church, 
 1o plunge thofc they baptized over head and ears in the water. 
 
t 87 ] 
 
 This is ftill the practice both of the Greek and the Ruffian 
 church, even at this very day." — Ibid. 
 
 Salmasius: "The ancients did not baptize otherwife 
 than by immerfion, either once or thrice." — P. 197. 
 
 Mr. Bower : " Baptifm by immerfion, was undoubtedly the 
 apoftolical practice." — Ibid. 
 
 Mr. Poole's Continuators: " It is true, the firft bap- 
 tifms of which we read in holy writ, were by dippings of the 
 per fon s baptized.'" — Ibid. 
 
 Bp. Taylor: " The cuftom of the ancient churches was 
 not fprinkling, but immerfion ; in purfuance of the fenfe of the 
 word (baptize) in the commandment, and the example of our 
 Saviour."— P. 199. 
 
 Clignetus: "In the primitive times, perfons baptized 
 were entirely immerfed in water." — Ibid. 
 
 Curcell^us : " Baptifm was performed by plunging the 
 whole body into water, and not by fprinkling a few drops, as 
 is now the practice." — P. 203. 
 
 Mr. Rich. Baxter-: " We grant that baptifm then, (in the 
 primitive times) was by warning the whole body ; and did not 
 the differences of our cold country, as to that hot one, teach us 
 to remember, I qvill bwve mercy and not Sacrifice, it fhould be 
 fo here — It is commonly confefTed by us to the Anabaptifls, 
 as our commentators declare, that in the apoftles' times the 
 baptized were dipped over head in the water." — P. 206, 207. 
 
 Mr. T. Wilson : " Baptifm was performed in the primi- 
 tive times by immerfion." — P. 208. 
 
 Assembly of Divines: " Were baptized. Wafhed by 
 dipping in Jordan, as Mark vii. 4. Keb. ix. 10. — Buried with 
 him by baptifm. See Col. ii. 12. In this phrafe the apoftle 
 feemeth to allude to the ancient manner of baptifm, which was 
 to dip the parties baptized, and as it were to bury them under 
 the water for a while, and then to draw them out of it, and lift 
 
L as ] 
 
 them up. to represent the burial of our old man, and our refur- 
 redtion to newnefs of life." — Ibid. 
 
 Dr. Whitby : " It being fo exprefsly declared here, (Rom. 
 vi. 4,) and Col. ii. 12, that we are burled with Chrlflin baptifm, 
 by being buried under water ; and the argument to oblige us 
 to a conformity to his death, by dying to fin, being taken hence ; 
 and thisimrnsrfion being religioufly obferved by all Chris- 
 tians for THIRTEEN CENTURIES, and approved by 
 cur church, and the change of it into fprinkling, even without 
 any allowance from the author of thisinftitution, or any licenfe 
 from any council of the church, being that which the Roman- 
 ia ftill urgeth to juftify his refufal of the cup to the laity ; it 
 were to be wiihed, that this cuftom might be again of general 
 life, and afpernon only permitted, as of old, in cafe of the Clin- 
 ic!, or in prefent danger of death." — P. 219. 
 
 Thefe are extracts from but twenty quotations cut of nine- 
 ty-fix, upon this p2rt of the fubject. But thefe conceffions, 
 that the apoflles and primitive Chriftians praclifed immerfion, 
 3 weight to the former idea, that baptiim was originally de- 
 signed as a repreientation of a death, burial, refurrection, &c. 
 :d> they lead us to think, that immerfion anfwers a better 
 purpoie in that refpeet, than any other way. Perhaps fomeof 
 ihcfc authors may help us here again a little. 
 
 U'itsius : f? It mufl not be didembled, that there is in im- 
 merfion a greater fruitfulnefs of fignification, and a more per- 
 fect correfpondence between the lign and the thing fignified." 
 — In Pjsdo Baptlfm exam. vol. 1, p. 273. 
 
 Alstediuo:. " The rite of immerfion, which is intimated 
 by the very word baptiim, certainly bears a greater analogy to 
 the thing fignified. ,, — Ibid. 
 
 Estius : " Hence therefore the ceremony of pouring 7 as a 
 medium between dipping and Sprinkling, was much ufed ; 
 which cuftom, Bonaventure fays, was in his time much ob- 
 ferved in the French churches and fome others ; though he con- 
 
t 89 4 
 
 feiTes that the ceremony of imrrierfion was the more common, 
 the more fit, and the more fafe, as S. Thomas teaches/' — P. 
 274. 
 
 Mr. W. Perkins : " Dipping doth more fully reprefent our 
 fpiritual warning, than fprinkling." — P. £75. 
 
 Mastricht : "Immerfion — was ufcd by the apoftles and 
 primitive churches, becaufe it is not only more agreeable in the 
 warm eaftern countries, but alfo more figuificant, Rom. vi. 3, 
 4, 5."— Ib;d. 
 
 H. Alt i n g i u s : After briefly ftating the arguments for plung- 
 ing and for fprinkling, he adds, " Weconiefs, firft, that immcr- 
 lion was the prior rite ; becaufe it was firft ufcd by John the 
 Baptift and the apofties. Secondly, it is alfo more eXpreffive, 
 on account of the diftinct acts, Rom. vi." — Ibid. 
 
 M. Morus: "Baptifm was formerly celebrated by plung- 
 ing the whole body in water, and not by calling a few drops 
 of water on the forehead ; that reprefenting death and the ref- 
 urrection much better than this." — Ibid. 
 
 They tell us alfo how pouring and Iprinkling firft came into ufe. 
 
 Pamelius : " Whereas the lick, by rcafon of their illnefs, 
 could not be immerfed or plunged, (which, properly fpeaking, 
 is to be baptized ;) they had the falutary water poured upon 
 them, or were fprinkled with it. For the famereafon, I think, 
 the cuftom of fprinkling now ufed, firft began to be obferved 
 by the weftern church."— P. 284. 
 
 Hoornbeekius : "In the eaftern churches baptifm was 
 more anciently adminiftered by immerfing the body in water. 
 Afterwards, firft in the weftern churches, on account of the 
 coldnefs of the countries, bathing being lefs in ufe than in the 
 e-aft, and the tender age of thofe that were baptized, dipping or 
 fprinkling was admitted." — Ibid. 
 
 But pairing over more than a dozen befides, we muft intro- 
 duce fome account from Dr. Wall l.ere. " France feems to 
 have been the firft country in the. world, where baptifm by af- 
 
 H2 
 
L 90 j 
 
 fufion was ufed ordinarily to perfonsin health, and in the pub- 
 lic way o: r adminiftering it — It being allowed to weak children 
 {in the reign of Queen Elizabeth) to be baptized by afper- 
 rion; many fond ladies and gentlewomen firft, and then by de- 
 grees the common people, would obtain the favour of the pried 
 to have then . pais for weak children, too tender to en- 
 
 • in the water — And for fprinkling properly called, 
 it feems it was, at fixteen hundred and forty-five, juft then be- 
 ginning, and ufed by very few." — And fpeaking of the Ajfem- 
 b'y of Divides, he fays, " They reformed the font into a balin. 
 ty could not remember, that fonts to bap- 
 tize In, had been always ufed by the primitive Chriftians, long 
 re the beginning of Popery, and ever fince churches were 
 built i. but that fprinkling, for the common ufe of baptizing, 
 was really introduced (in France firft, and then in other Popifh 
 countries) in times of Popery. And that accordingly, all thofe 
 countries in which the ufurped power of the Pope is, or has for- 
 merly been owned, have LEFT OFF dipping of children in the 
 font : but that all other countries in the world, which had never 
 regarded his authority, do fill ufe it ; and that basins, except 
 in cafe ofnecefjity, were never ufed by Pap'ifts, or any other Chrif- 
 tians whatfoever, till by the?4SELVES. j> — P. 288, 289, 290. 
 Now, taking the whole together, two things are made very 
 clear: 1. That the Baptifts are in full polTeffion of the true 
 original fcripture mode of baptifm* 2. That the beft founda- 
 tion for pouring or fprinkling, is either a bare conjecture that 
 the apofi^es and primitive Chrifrians did fometimes practife it ; 
 or a remote or itraincd fenfe cf the word baptifm, ai.a a forced 
 and contracted kind pf analogy which it bears to the thing fig- 
 nified ; or the peculiar circumftances attending weak iy and fick 
 perfeiis, and cold climates. Thefe I fay, either feparately or 
 in conjunction, confritute the belt foundation for pouring or 
 fprrokling ; for though fome have added other things, they are 
 altogether inferior. But is it not quite as much as Chriliiaf* 
 
t 91 ] 
 
 charity can do with all its faith, to believe it pofliblc, that real 
 Chriftians mould fo fully and frankly confefs the truth, and yet 
 as if it were to fupplant it, deviate from it, and fubftitute, id 
 pradife fomething elfe in its place upon fuch fiender grounds 
 as thefe ? Suppofe the word baptifm hadathoufand n >ani 
 and Chrift had chofen and appropriated one of them for par- 
 ticular ufe. to his caufe and followers, and given it a public 'auc- 
 tion by conforming to it himfelf ; fhould not that hi* accounted 
 fufficient to determine and fettle, not only the opinion, but the 
 pradice of every one who pretendedly made him their guide 
 and leader ; Certainly it fhould. For otherwife, as Dr. Qs- 
 wald obferves, "To take advantage of dark furmifes, or doubt- 
 ful reafoning to elude obligations of any kind, is always looked 
 upon as an indication of a difhoneft heart."* 
 I have now a few things to fay, 
 
 OF THE USE OF INFANT BAPTISM. 
 
 Upon this part of the fubjed, Mr. Edwards fays, p. 93, "I do 
 not fappofe that infants, properly fpeaking, receive any prefcnt 
 benefit by being baptized, but that this is deligned the more to 
 engage the attention of parents and others to the rifing genera- 
 tion. I view infants when baptized, under the notion of per- 
 fons entered into a fchool ; and therefore, I confider parents, 
 paftors, deacons, and church-members at large, as brought un- 
 der an additional obligation to inftrud thofe children who are 
 become fcholars, as they become able to learn, in the peculiar 
 truths of the religion of Chrift. Viewing the matter in this 
 light, it afTumes an importance exceedingly grand." 
 
 So it may appear to Mr. E. but quite differently to me. In 
 my opinion, a fchool founded upon the p£do Baptift fcheme, 
 has a much greater tendency to pervert the peculiar truths of 
 the religion of Chrift, in the minds of young pupils, than to in- 
 culcate them in their purity. For, 
 
 Firft — The fcheme infufes into their minds wrong notions of 
 the covenant of grace, and the true spiritual promife ; which 
 
 * In Pado J3aptim exam, 2d edit, vol, J, p. 3 SO. 
 
I 92 ] 
 
 the foundation of the religion of Chrift. It confound* them 
 with the Jewifh covenant, and its promifes, and makes then 
 all one — the confequence of which is, a fubftitution of the law 
 for grace. For he who teaches, or he who learns, that the cov- 
 enant of circumciiion is the covenant of grace, teaches or learns 
 the law for grace ; which is a fatal miftake in matters of di- 
 vinity. 
 
 Secondly* — It infufes into their minds wrong notions of the 
 gofpel church, confounding it with the Jewiih church, as tho' 
 there were no efiential difference between then* — The confe- 
 rence of which is, a fubftitution of a lega .al church, in 
 the place of a congregation of believers. For he who teaches* 
 or he who learns, that the Jewifh and Chi :U : .;n church are ef- 
 feajtially the fame, teaches or learns the propriety o£ 
 incorporating whole families and nations into churches ; and 
 hence the introduction of thofe multitudes of LegaHfts and 
 gracelefs perfons, which the P^do Baptifts have always fbftfcr- 
 ed in a public profeflion in their churches, like the um 
 part of the Jewifh church of old. 
 
 By this kind of tuition it is, that Popery fcopacy 
 
 have made a Way '"nto the vifible church for their different or- 
 ders of priefts and clergy, with a worldly fanluary, and its 
 modes and forms of worihip, after the manner of the Jc 
 priefts, and Temple worihip under the law. By this alfo it ir, 
 that mhltitudes are led to believe in the propriety of blending 
 church and ftate under the gofpel, as they were amongfi the 
 Jews ; and that the civil and ecclefiaftical powers mould com- 
 bine their force at the head of the community, and have church 
 and ftate eftabliihed together, and mutually regulated and fup- 
 ported by law* 
 
 Thirdly — It infufes into their minds wrong notions of the 
 true feed, or heirs of the promife, as though they were nothing 
 more than the natural defcendants of believers ; or at moil, 
 nicji as have been baptized — the confequence of which is, a 
 
[ 93 ] 
 
 fubftitution of natural defcent, or baptifm, in the place of re- 
 generation and faith. Now, the Predo Baptifts may fuppofe, 
 that infants become heirs of the promife, either by virtue of 
 natural defcent alone ; or by their parents becoming their guar- 
 dians, while in a ftate of minority ; or in ccnfequence of their 
 being born with a fuppofed principle of grace within them ; 
 or by virtue of their being baptized. But whether they fix up- 
 on one, or another, or all of thefe points together, or any thing 
 elfe of the fame nature, it muft be altogether abfurd and inef- 
 ficient ; for nothing of the kind amounts to the true qualifica- 
 tions of the heirs of the promife. "If ye be Chrift's," that is, 
 if ye be perfonally, and individually, parents and children, true 
 believers in Chrift, and fo truly belong to Chrift, " then are ye 
 Abraham's feed, and heirs according to the promife." — Gal. iii. 
 29. I know the Paedo Baptifts, from policy or the want of the 
 right underftanding of it, often work this pafTage in their 
 fcheme; but whenever I find it attached to the carnal feed, I 
 confefs, that in a moral point of view, the fight is as unfeemly, 
 as the object to which Solomon compares a fair woman with- 
 out difcretion. 
 
 Fourthly — No fyftem can be taught in a Paedo Baptift fchool 
 confidently, but the Arminian. The Arminians, with regard 
 to life and falvation, confound law and grace, and build upon 
 them as the fame ; and therefore, may affirm with the utmoft 
 confiftency, that the two covenants and churches are eficntially 
 the fame ; and if this be the grand bafe of infant baptifm, the 
 whole neceflarily belongs to their fyftem. Therefore, 
 
 Fifthly — How aftonifhingly inconfiftent are the Calvjniftic 
 Paedo Baptifts, to teach the fyftem of grace for life and falva- 
 tion, and reject the law entirely ; while with regard to bap- 
 tifm, and the conftitution of the vifible church, theyinfift upon 
 the lavv to the exclufion of the gofpel p'an. None, as Ave fug- 
 gefted in p. 55, are, nor can be confiftent with themfelves in 
 thefe matters, but the ftrict Calviniftic Baptifts, who build 
 
[ 04 ] 
 
 throughout upon the gofpel ; or the complete Arminian Paedo 
 Baptifts, who build altogether upon the law. 
 
 Sixthly — The grand object of infant baptifm is, whether Mr. 
 E. will own it or not, to fecure the falvation of infants till they 
 become capable of acting for themfelves in thefc things, and as 
 a foundation for them to build upon afterwards, if they fhould 
 furvive; and hence fome profelTed Calvinifts teach, that if par- 
 ents will get their children baptized, and perform their other 
 duties towards them, they will undoubtedly be fandified and 
 faved : See alfo the Public Formulas, p. 61. I am, therefore, 
 furprifed at cnr Calvini^ic Paedo Baptifts for complaining, as 
 fome ©f them do, of the Arminians for preaching up, that if 
 people will do thus and fo for a feries of time, they will un- 
 doubtedly be converted and become good Chriftians ; for it is 
 the very fame thing which they do in the other cafe, between 
 the parents and children — only they fubftitute the parents to do 
 the children's duty, becaufe they cannot do it themfelves — the 
 very principle upon which God-fathers and God-mothers were 
 firffc appointed for them. And if the children, when they be- 
 came of age, in this cafe, ought to come and take the covenant 
 upon themfelves, and perform the duties, and fo look for the 
 bleffings of it, I am fure the Arminians cannot be blame-wor- 
 thy for urging it upon them. 
 
 The Arminians, yea, the Papifts and Epifcopalians, are alfo 
 much more confident in many ether refpecls, than are the Cal- 
 viniftic Paedo Baptifts: for if baptifm be regeneration, as they 
 affirm, they have none under a vifible profefTion in their church- 
 es, but regenerated, heaven-born fouls; whereas the others 
 encourage multitudes of profeifors in their churches, who, ac- 
 cording to their own confeflions of regeneration and grace, are 
 only Lcgalifts, and downright hypocrites. I have heard fome 
 Paedo Baptifts of late complain, that their minifters do not 
 preach up the doctrines of grace fo fully and pointedly, and 
 prefs them home with that force and energy, they could wifh : 
 
[ 95 ) 
 
 but they do not confider that they have two forts of profeffors 
 to preach to ; and that to prefs the gofpel fo clofe upon the le- 
 gal part, as the aportles and primitive preachers did, that they 
 muft either be true Chriftians, or be call out like Hagar and her 
 fon, would operate directly againft. their conftitution, and per- 
 haps deprive thern of far the greater part of the members of 
 their churches. 
 
 Seventhly — It is a fact, that the mere infant baptifm has pre- 
 vailed in any part of the world, the more Legaiifts, minifters 
 and profeffors, have inereaied and governed the church; and in 
 former times thefe fons of Hagar have feldom failed, when an 
 opportunity offered, of excrcifing the fame fpirit towards the 
 true Ifrael of God, as their elder brother Ifhmael lhewed tow- 
 ards Ifaac; moving the civil power againft them, with all its 
 force — ruining, murdering, and perfecuting thoufands, in the 
 moft cruel and unrelenting manner. It is alfo obfervable, of 
 churches and individuals, that juft fo far as they have derived 
 their religion from both of the covenants, they have imbibed the 
 fpirit of both. Thus Calvin, clear in the doctrines cf grace with 
 refpect to falvation, cut his way through the myriads of Pope- 
 ry, and feemed topromife the faint3 a fpeedy emancipation from 
 the corruptions and tyranny of Antichrift ; but ftill under the 
 vail of Mofes about the nature and conftitution of the church, 
 he, with regard to that, retained the old covenant to build up- 
 on, and withtjt a proportionate degree of that Ifhmaelitim fpir- 
 it which was fo peculiar to the carnal Jews : For, becaufe the 
 Baptifts denied the Jewifh and Chriitian church to be effentiaily 
 the fame, he reprefents them as holding, "that the Jews knew 
 nothing of eternal life; and that their promifes and adminiftra- 
 tio:i had no prefpeot but to temporal advantage r" and this he 
 charged upon poor Servetuj, as one of his pernicious errors, 
 on account of which he perfecuted him to ruin. 
 
 Eighthly — The Psedo Baptifts are divided about the right of 
 children to the covenant. Some Congregationalifvs in Vermont, 
 
t as ] 
 
 crouded by the doctrines of grace, have placed infant bap- 
 tiim as far from the church as they can and retain it. If I un- 
 derftand them right, they will not have them baptifed becaufe 
 they are heirs of the promife, or in the covenant, nor to bring 
 them into the covenant, nor church ; but they feem to think, 
 that when God makes a covenant with a man, as with Abra- 
 ham, &c. it matters not where the fign, or token, is placed— 
 whether on his houfe, lands or children — provided it be under- 
 ftood by it that their owner, net themfelves, is in covenant with 
 God, and belongs to his church ; and that upon this principle 
 the children of Abraham were circumcifed, and thofe of be- 
 lievers mould now be baptized. But this notion is utterly in- 
 confiftent with both covenants and churches ; for it is certain 
 that Abraham's children were taken into the firft, and were 
 members of the church: and, on the other hand, it militates - 
 againft every gofpel idea of the ordinance of baptifm. 
 
 Ninthly, and laftly — Pasdo Baptifm is calculated to infufe in- 
 to the minds of young pupils that notion of fuperiority which 
 the Jews had, and thus to operate againft that natural equalib^ 
 among men, which is fo efientially neceflary to the well-bertigr, 
 of fociety. I need not fay that both parents and children have 
 been infatuated with it, and reflected upon others as heathens, 
 becaufe they were not baptifed. 
 
 From thefe few hints, it will be feen, that the methods and 
 matter of inftruction in the different Pas do Baptiit/communities 
 muft not only be various and contradictory; but that infant 
 baptifm, inftead of afiuming that importance which Mr. E. at- 
 taches to it as the foundation of a fchooi in any refpect, has 
 been the fource of fome of the molt capital errors in church 
 and ftate, and which heretofore have, by their confequences, 
 involved a great part of mankind in calamity and diftrefs. 
 
 N. B. I have thought it needless, to attempt an answer to Air. E.'s 
 arguments against the Baptist system, in the first part of his book ; 
 for if his own scheme be refuted, ours, iu spite of all those argu- 
 ments, stands a^ it was before. 
 
■ ' " Was "*> late "> correct them ia pI ace. 
 
 PAGE 21, line 29, from f},a <-. j? 
 
 J > 14, ior thefe, read thofe. 
 37, 22, for met, read met ^kb. 
 38 > 4, for change, read a change 
 
 » J 6, ror Heb. vn. 14, read 13. 
 53 , 10, for Heb. ix. 24, read 2a? 
 *»» 19, for law, read a law. 
 
 7, for Bohemus, read Bohemius 
 
 23,forLu D ou,cu S) readLu D ov.c us . 
 0, from tne top, for i S6 , read 12& 
 
 17, for the fpirft, read- o/the ipirft. 
 
 l 2 ,fromt h ebottom,fo r b y Ch rift)r ead 0/ Chri ( l- 
 
 ioforM,: top,forMath - x ™- re « 
 
 V °' fol MAQM3 «=», read Mi SM , MG 
 
 53, 
 
 7, 
 58, 
 
 59, 
 
 60, 
 
 77, 
 78, 
 
y 
 
A 
 
 SCRIPTURAL ANSWER 
 
 TO THE 
 
 REVEREND DAVID PORTER's 
 DISSERTATION 
 
 ON 
 
 CHRISTIAN BAPTISM, 
 
 AND THE SUBJECTS THEREV/ITH IMMEDIATELY CON- 
 NECTED, COMPRISED IN 
 
 A SERIES OF SECTIONS. 
 BY HEZEK'IAH PETTIT. 
 
 He thai is first in his own cause, seemeih just ; but his 
 
 neighbor cometh and searcheth him. Prov. xviii. 17. 
 Add thou not unto his words, lest he reprove ihee y and thou 
 
 be found a liar. Prov. xxx. 6. 
 
 Doth a fountain send forth at the same place sweet water 
 
 cud bitter ? James i ; i. 1 1. 
 
 ** To be candid to error y is to bs a traitor to Christ and Lis 
 
 Kingdom." 
 
 CATSK1LL : 
 PRINTED BY MAC KAY CROSWELL. 
 
 l8lO. 
 
PREFACE. 
 
 TO THE READER,. 
 
 IN compofing this Work, I have been par- 
 ticular in confining myfelf to foliow the Rev- 
 Mr. Porter's own manner of arranging the 
 fubjecr. His title page fays, M A DiiTcrtation 
 on Chriftian Baptifm, and the fubjecls there- 
 with immediately connected. *'' But I coniider 
 there are many things that he has written large- 
 ly on that are not at ail connected with water 
 Baptifm. However, to anfwer his objection 
 againft what I thought to be truth,. I have pur- 
 fued his own track, but would with the reader 
 to underitand that I do not view his fubjecr ar- 
 ranged as it is in the Word of God, The read- 
 er will find what I have quoted from his Sec- 
 tions, marked with double commas, and if any 
 part of it is not quoted verbatim, as it Hands 
 in his Book, it is a mifrake and not a defign ; 
 though I believe there are no fuch miftakes. 
 -As it is, I fubmit it to thy confiderarion, ho- 
 ping it may be carefully perufed, compared 
 with the Rev. David Porter's, both weigh- 
 ed in the Word of Gcd, and the reader difj ofed 
 to embrace the truth, and reject the error — 
 which is the prayer of thy fervant, for Jems' 
 fake. THE AUTHOR. 
 
JZ~ "*-» 
 
 *_ J 
 
A Scriptural Anfwer, &ev 
 
 •K^©"}^ 
 
 THE'firfl thing that I (hall notice, in remarking on 
 your baptifmal Difcourfe, will be your explana- 
 tion of the covenant of redemption, which explanation 
 I fully agree with, faving, that while you fly 1c it the 
 covenant of redemption, you fhould havtf ftated that it 
 was the covenant of grace, as it was a gracious plan to 
 redeem ; which makes ifcemphatically both. The firfl: 
 reafon I fhall offer on this ftatement will be, an exami* 
 nation of what you call the covenant of grace, compared 
 with your own definition of the word covenant. In 
 your treatife on this fubject you forbear to tell us, with 
 whom the covenant of grace was firft made ; except 
 what you imply in the 13th page, in which you fay, 
 that " fmce the fall of Adam, there has been no other 
 covenant exifting between God and men, except the 
 covenant of grace." By which you defrgn, either to 
 have us underftand, that this covenant was made be- 
 tween God and man, or, to leave your reader to find 
 out from Tome other teacher, with whom it was made. 
 To believe, that you intended to leave this point In the 
 dark, in order that your reader might take that for 
 granted which you dare not alTert, I am unwilling to 
 fuppofe. Yet one of thefe two conclufiona muft be 
 made j for you tell us in the fame page, that " the cove- 
 nant of grace is founded on the covenant of redemp- 
 tion. M And, in the 14th page — that «* there never has 
 been,"nor ever will be, but one covenant of grace." And, 
 that •* the fame covenant has been renewed from time 
 t9time,whh additional appendages, fuch as God law belt. 
 
fuited to the circumfbnces of his people ; but the cove- 
 nant itfelf has undergone no change. The covenant of 
 grace was ratified with Abraham, on his being come 
 the friend of God. To him God gave more underftanding 
 icfpedting this covenant, than to any who had gone be- 
 fore him. At this time was added an external feal, by 
 which Abraham was riidinguiihed from all others by a 
 vifible 'mark. The fame feal God enjoined Abraham 
 to place upon himfeif, was by him to be applied to his 
 male cfFspringj which being done, fhouM denote, that 
 ihey were with him in covenant." Ail which flill leaves 
 us in the dark concerning with whom this covenant was 
 fir tt made. If vou did not mean to have us underftand, 
 that this covenant was made between God and men, 
 why did you not tell us with whom it was made ? And 
 it I am to underftand that it was made between God 
 and men, J would again a(k$ with what man or number 
 of men, it was firft made?— again a(k, what the condi- 
 tion to be performed on man's part, then was, or now is ? 
 For you have juftly told us, in your firft ftatemsnt, that 
 <( a covenant is an agreement between twoor more perfons 
 or parties, in which fomething is to be done by both, 
 that neither (hould be injured, and the one, or the oth- 
 . er, or both receive a real good. And fuch cove- 
 nant when ratified is binding on the parties, till one 
 or the other fails of performing his part, or violates the 
 articles of agreement. After iuch agreement is broken 
 bv the one party, the other party is no longer held, and 
 may treat the violator as though no covenant had ever 
 ex i lied between them, or according to the penalty an- 
 nexed to the violation. " 
 
 - From tail ftatement, which is thus far a very juft 
 one ; you fay, fomething mull be done by both parties, 
 in all covenants, or all is null and void. Would you wifii 
 me to underftand from your faying, in the 14th page, that 
 « 4 Abraham having taken hold of this covenant of grace 
 by faith j" that faith is the condition, on man's 
 part, to be performed ? This, I think, you cannot deny, ■ 
 
9 
 
 for it is the tenor of your argument; And, in the 15th 
 page, you fay, that "The part to be performed by Abra- 
 ham, was to exhibit the fruits of faith." In the fame 
 page you tell us •« Abraham's children were included 
 with him in the covenant." The fum of it then is ; 
 that the work to be done by Abraham and his children, 
 is faith and its fruits : And if this condition be not ful- 
 filled, all is null and void, for the covenant is broken. 
 If fo, you have already told us, that the other party is 
 not holden. Then, according to this plan, Abraham 
 and his children are forever loft if they do not, (to ufe 
 your own language) exhibit the fruits of faith* The 
 plain queflion then is, whether faith be an a£t of the 
 creature, or the gilt of God ? If it be an a£l performed 
 by the creature, then the Arminian world are right m 
 their creed, and the Apoftle was wrong. And if it is 
 the gift of God, then it was not the work of Abraham ; 
 consequently, Abraham and his children could not fulfil, 
 'on their part ; and you have already allowed in the 13th 
 page, that faith is the gift of God ; of courfe, your 
 fcheme of the covenant of grace, in itfelf, confounds k- 
 felf. And you tell us again, (fpeaking of the cove- 
 nant of works,) ** obedience was to fecure happinefs, 
 difobedience was to forfeit it and incur ruin" — page 12. 
 Which is tacitly owning, that in all covenants* where 
 works are to be performed as a condition of the cove- 
 nant, that fo far as it is depending on that condition, it 
 muit neceflarily be called a covenant of works. What 
 propriety can there be, in admitting the idea, that the 
 covenant of grace, on which all the happinefs of God's 
 ek& muft necefFarily depend, was ever made with, or 
 to be fulfilled, by fallen, imperfect and helplefs man, 
 who is by no means able to perform the leaft holy ac~t, 
 or exercife one holy thought. And is it not unreafona- 
 ble to fuppofe, that the infinitely wife God, who ever 
 knew that this was the fituation of mortals, when raid- 
 ing a church, aorainft which, the gates of hell fhould 
 rot prevail, fhould lay no better foundation than this ? — 
 Would kh be ft beloved Son, leave his bkfl abode, and 
 
entire the pains of death, and the hot difpleafure of 
 his heavenly Father, if all at laft are to turn on fuch un- 
 certain foundations? In the 14th page, you inform us, 
 that you M have been the more particular on the cove- 
 nants, as the diftinclions are valtly important in rela- 
 tion to what (hall enfue in this treatife." In this decla- 
 ration, you have told the truth, for all your whole plan 
 depends on your mifreprefentation of the covenantor 
 grace ; which I fbalt endeavor to make appear from the 
 written word of God. I think that I have already {hewn « 
 from fair argument, that you was wrong and unferiptu- 
 ral, concerning with whom this covenant was made. 
 
 But I would further add ; Does not the word grace, , 
 f*gnifyafreeandundefervedfavor,,beftowcdonanilldefer-- 
 ving,and hcll-deferving creature ? Above, you have juftly 
 told us, that in all covenants, fomething muft be done by 
 both the parties, as a fulfilment of fuch covenant : the 
 plain import of a contract or bargain. Is not this idea 
 of the covenant of grace, very congenial to the Armin- 
 ian plan of grace itfelf ? They tell us that they expecV 
 to be faved by grace ; but that there is a woik for the 
 creature to do, and if he performs it, God has promifed 
 that he will fave him > and if he does not do it, he will 
 be damned. From which, all is depending on that 
 work that is to be done. The fame may be faid with 
 equal propriety of your plan of the covenant of grace : 
 For if the one party fails, all is null and void : And 
 again, what propriety in calling all a free gift, when 
 fomething is to be done by way of confideration or con- 
 dition, on which all is depending ?. For without it all is 
 null and void, according to your own plan. The Apof- 
 tlc had not this opinion of grace 5 for he faith, * If by 
 grace, then is it no more of works, otherwife grace is no 
 more grace/ Rom. xi. 6. Another, in which you have 
 roifreprefented this covenant, is, in that you have blend* 
 *d together, in a nioft unfcriptural manner, the cove- 
 nant of circumcifion, made with Abraham, in which his 
 houfehold, both believers and Unbelievers were included-, 
 
9 
 
 and the promifes God made to Abraham, or a believer, 
 which promife was not made on the condition of cir* 
 cumcifion, neither any wife connected with it. That 
 this diftin&ion is made in the Bible, I fhall prove from 
 plain Scriptare, and that you have not made it in your 
 Treatife, I (hall prove from your own ttftimony. In 
 the 15th page, you refer us to the 17th chapter of Gen- 
 eris, where you fry the covenant is itated at large. To 
 this part of divine truth I refort for proof in this cafe, 
 compared with many more. Gen. xvii. 7. • And I will 
 eitablifh my covenant between me and thee, and thy 
 feed after thee, in their generations, for an everlafting 
 covenant, to be a God unto thee, and thy feed after thee.' 
 Therein is contained fome of the promifes made on 
 God's part. Verfe icth. * This is my covenant, which 
 ye fhall keep between me and you, and thy feed after 
 thee ; every man child among you fliali be circumcifcd.' 
 Here is the covenant exprefsly named ; and the condi- 
 tion on man's part to be performed, named alfo j which 
 is circumcifion, the etlential thing, as it refpects Abra- 
 ham's natural feed ; as may be feen frcm the 14th verfe. 
 « And the uncircumcifed man child, whofe fleQi of his 
 forefkin is not circumcifed, that foul [hall be cut off 
 from his people ; he hath broken my covenant.' From 
 thefs fcriptures,itis plain, that this covenant, is a gracious 
 or merciful covenant of works; fofar as covenant is re- 
 ferred to in thefe fcriptures. This, I think, you cannot 
 deny, without recalling what you have faid in the I2«h 
 page. Concerning the covenant of works, herein you 
 fay, that " the tenor of the covenant of works with our 
 firft pr.rents in innocency, was, that if they obeyed God, 
 they fhould enjoy his favor: Obedience was to fecurs 
 happinefs ; dilobedience was to forfeit it and incur ru- 
 in." This (you fay) " is properly called a covenant of 
 work?, becaufe works were the condition on which. the 
 iiTae was fufpended." May not the fame be faid in the 
 above cafe, with equal propriety, fo far as it re'fpecl.3 
 Abraham's natural feed ? The uncircumcifed man child 
 is to be cut off, he hath broken. the covenant. 
 
10 
 
 Are we not, to notice here in this 17th chapter, fomc 
 of the fame diftintYions that I hfave already made, which 
 I proroifed to prove ; I mean, that there is a plain dif- 
 tinttion between the covenant of circumcifion, inclu- 
 ding Abraham's natural feed, and the promises God 
 made to Abraham and his fpiritual feed as be- 
 lievers. To Abraham and his natural iced, did God 
 promife to give the land of Canaan, if they obeyed — if 
 not, the uncircumcifed man child was to be cut off, he 
 had broken the covenant : To Abraham and his fpiritual" 
 feed, as believers, did God promife to 6e their God *, 
 and not on uncertain conditions, but on the immutabil- 
 ity of his own oath. For further proof on this fub- 
 jetl, let us liften to the infpired Apoftle, in his comment 
 on it — Gal. iv. 22, and onward. * For it is written, that 
 Abraham had two fons ; the one by a bond maid, the 
 other by a free woman. But he who was of the bond 
 woman*, was born after the flefh : but he of the free wo- 
 man was by promife. Which things are an allegory : 
 For thefe are the two covenants : The one from Mount 
 Sinai, which gendereth to bondage, which is Agar. 
 For this Agar is Mount Sinai in Arabia, and anfwereth 
 to Jerufalem which now is, and is in bondage with her 
 children. But Jerufalem which is above, is free, which 
 is the mother of us all. For it is written, Rejoice, thou 
 barren that beared not •, break forth and cry, thou that 
 travailcft not : For the defolate hath many more chil- 
 dren than fhe which hath an hufband. Now we, breth- 
 ren, as Ifaac was,, are the children of promife/ Let us, 
 for a moment confider the difference made in the prom- 
 ifes to thefe two characters. Gal. iv. 30. * Neverthe- 
 less, what faith the fcripturc? Caft out the bond woman 
 and her fon : For the fon of the bond woman fhall not 
 be heir with the foa of the free woman.* Chap. iii. 18. 
 c For if the inheritance be of the law, it is no more of 
 promife : but God gave it to Abraham by promife.' 
 Verfe 19. « Wherefore then ferveth the law ? it was ad- 
 ded becaufe of tranfgicflions, tili the feed Should come,, 
 to whom the promife was made ; And it was ordained 
 
II 
 
 by angeis in the hand of a mediator.' I think thefe 
 fcriptures, with many others of a fimilar import, are 
 •fufficient to prove what I prcmifed to : that is, that 
 there was a plain distinction made by the inTpired wri- 
 ters, between the natural and fpiritual feed of Abraham, 
 and alfo between the covenant cf circumcifion and the 
 promifes 'God made to Abraham and his fpiritual feed as 
 believers, which distinctions are not found in your trea- 
 life-i which I (hall now prove from your own tei'tirr.ony. 
 Very little quotation from your book will do under this 
 head, as it is already in print, for the public eo read at 
 their leifure, and judge for themfelves whether fuch 
 dillinttion is made or not. This point you confirm ia 
 the :6th page j in which it is faid-; M Let us now for a 
 moment compare the promife of God to the believing 
 gentile, with the promife made to Abraham, and fee it 
 in fubltancc they do not perfectly concur, and are not 
 one and the fame." Had you flopped here, it might 
 have patted for the truth *, though it would have bees 
 part in unrighteoulnefs, becaufe you were not careful to 
 give your reader to understand, that the promife that 
 God made to Abraham, that he would be a God to him, 
 and to his feed after him, Was to Abraham as a believer, 
 and to his fpiritual feed as fuch. Which promife, was 
 not made on the condition of circumcifion, nay, there 
 was no condition in the cafe,but what 'God himfelf would 
 fee were fulfilled, no more than there was when he faith, 
 < At this time will I come, and Sarah ih all have a fon' — 
 which is, pofnively, Sarah (hall have r. fon, tiotwith. 
 (landing Abraham be old, and Sarah p2ft age j yet Sarah 
 ill all have a fon ; which is the very nature of all 2bfo* 
 i*ic promifes made to the children of God in al! sees. 
 * I will be their God, and they (hall be my people, fakh 
 the -Lord almighty.' In the fame page, you "fay, *< And 
 is it not evident that the covenant or promife made to 
 Abraham, the feal of which was circumciflcn-, was the 
 fame as rhat now exUlin? between God n^d a*ll believ- 
 ers, under the gofpel difpenfaticn ?" This, Sir, you have 
 a cautious enough to (late by way of query* and i 
 
12 
 
 (ball be bold enough to an Twer and fay, No : 3nd pledge 
 xnyfelf to prove it from the written Word of God. 
 
 For proof of this, liften a moment to Genefis 17th, 
 where you fay the covenant is ftated at length — ver. 10. 
 f This is my covenant which ye (hall keep between me 
 and you, and thy feed after thee; Every man child 
 among you fhall be circumcifed :' And ver. 14. * And 
 the uncircumcifed man child, whofe flefh of his forefkin 
 5s not circumcifed, that foul (hall be cut off from his 
 people •, he hath broken my covenant :' Compared with 
 John x. 28, 29. « And I pive unto them eternal life ; 
 and they fhall never perifh, neiher fhall any pluck 
 them out ot my hand. My Father which gave them 
 me, is grea-er than all ; and none is able to pluck them 
 out of my Father's hand.' Whatever promifes are con- 
 nected with the firft of thefe quotations, the fulfilment 
 of them is depending on their being circumcifed. For 
 if they were not, they were to be cut off from his people ; 
 they had broken the covenant. But in the !aft quo- 
 tation, the promifes 2re abfolute and unconditional; 
 no condition but what God will fulfil ; which is jufl the 
 difiin&ion bttween the promifes made to Abrafaam and 
 his fpiritual feed as believers, and his natural feed as in- 
 cluded in the covenant of circumcifion. To the form- 
 er, God promifed to be their God ; to the latter, he 
 promifed the land of Canaan, if they obeyed. Which 
 i: juft the diftincTtion I have heretofore fhewn the infpi- 
 red writers did make •, and in a degree fhewn that you 
 did not make. The plain inference is, that one of the 
 tw© mufl be wrong. In the fame, i6-h page, you (late, 
 " To deny, therefore, that the covenant with Abraham, 
 of which c'-rcumcifion was the feal, is to deny that a 
 covenant of grace has rver exifled." This, Sir, is very 
 eafily done, on bible ground, except the covenant made 
 between the Father and the Son, in the council of God's 
 own will, that God ever made a covenant of grace 
 uith any of Adam's family as fuch, cannot be proved 
 from the written word of God. For nc fuch flatement 
 
*3 
 
 is made therein, from the firft of Genefis, to the end of 
 Revelations. And if you would have made your reader 
 believe that there were, you mould have quoted the test 
 where it might be found. Moreover, Sir, you are too 
 well acquainted with both the word of God and grammar, 
 not to know, that a covenant of grace made with any 
 finite being, muft neeeflarily be a contradiction in terms. 
 For if the word grace, as the apoftles have ufed it, means 
 any thing, (as certainly it does,) it means an uncondi- 
 tional, undeferved favor, bellowed on an undeferving, 
 and ill-deferving creature 5 whereas, the word cove* 
 nant, according to your own explanation, requires fome- 
 thing for fomething. From which it may be feen, that 
 the iatter is the nature of a contract •, the former, a free 
 gift •, which two ideas cannot be blended together with- 
 out abfurdity, and immediately contrafting the Apoftle's 
 faying, in which it is written : < And if by grace, then 
 is it no more of works , otherwife grace is is no more 
 grace. But if it be of works, then is it no more grace ; 
 -otherwife work is no more work.' Rom. xi. 6. The 
 Apoftle here exhibits an entire ccntraft between grace 
 and works, in point of juftilication before God ; (hew- 
 ing, that notwithftanding grace being ihed abroad in the: 
 heart, would produce good works, yet good works and 
 grace could not go together in the work of juftification ■; 
 neither could obedience or good works be the condition 
 or consideration on which God bellows grace ; for then 
 muft needs fomething be due, as he plainly teaches, in 
 Romans iv. 4, and onward. c Now to him that work* 
 eth is the reward not reckoned of grace, but of debt. 
 But to him that woiketh not, but believeth on him that 
 juftifieth the ungodly, his faith is counted for rightcouf- 
 nefs. Even as David alfo defcribeth the bleffcdnefs of 
 the man, unto whom God imputeth righceoufnefs without 
 works, faying, Blefod are they whofe iniquities are for- 
 given, and whofe fins are covered. Blefled is the man 
 to whom (he Lord will not impute fin. Cometh this 
 bleffcdnefs then upon the circumcifion only, or upon the 
 uncircumcifion alfo ? For wc fay that faith was reck- 
 B 
 
14 
 
 oned to Abraham for righteoufnefs. How was it tl*en 
 reckoned ? when he was in circumcifion, or in uncir- 
 cumcifion ? Not in circumcifion, but in uncircumtifion.' 
 From thefe psffages it is made fully and fairly to ap- 
 pear, that the promife thst God made to Abraham, aba 
 believer, was not mr.de on the condition of his keeping 
 the covenant of circumcifion ; for it was made long be- 
 fore he was circumcifed ; and hence, it could not be on 
 that confideration. In the 17th page, you have quoted 
 the ApoifJe's faying, in Gal. iii. 16, in which it is writ- 
 ten ; < Now, to Abraham, and his feed were the prom- 
 ises made. He faith not, and to feeds, as of m*ry, but 
 as of one, and to thy feed, which is Chrift.' Immedi- 
 ately after this quotation, you fay, " Here you note 
 that Chrift is uted in a myftical fenfe, denoting all true 
 Chriftians." 
 
 I here challenge your authority for this explana- 
 tion of this text ; for you have not produced ei- 
 ther fcripture or reafon, neither cap you. I think it 
 Would have been a far more rational ftatement, to have 
 let the plain face of fcripture bear tcitimony for itfelf — 
 concluding from thence, that what the Apoille referred 
 to, was in part explained by the 8'h verl'e of the fame 
 chapter, which is, * and the fcripture, fofefeeing that 
 God would juftify the heathen through faith, preached 
 before the gofpel unto Abraham, faying, in thee (hall all 
 nations be blefled.' In thee ; how fhall we undcrftand 
 this ? He hath told us in the above-mentioned text to 
 wit, the 16th verfe, * and to thy (fe^ t which is Qhrift.* 
 Which is the rcofl reafonabie cdr.clafion, that all nati 
 were blefled in Abraham as a man, or in Chriit, the f/e-i 
 of Abraham, that is, of that lineage ? Moreover, if 
 your definition were juft, that Chrift was in the text, 
 •fed in a myftical fenfe, denoting all true C tfiftiane, 
 how could the Apoitle's faying be confident, in 
 which it is faid, « he faith not, and to (std*, as cf 
 many ; but as of one, and to thy (ced, which is Chrift ? 
 If Chrift is here denoting aii true Chriitian?, why does 
 
*5 
 
 the Apoflle fay, frft negatively, « net as of many/ and 
 feconrily, pofitively, of one, and thirdly, explanatory, 
 « thy feed, which is Chrift: ?' In the I 8th page, you (late, 
 that «* The plain and obvious conftrutlion of the apof- 
 tk's whole argument is, that gentile believers arc in the 
 fame covenant, and have the felf fame promife made to 
 them as was made to Abraham." 
 
 This, Sir, fo far as it refpe£ls their both being in the 
 covenant of eternal redemption, as the gift of the Fath- 
 er and the purchafe of the Son, is a glorious truth. 
 But if you mean to include here what you imply in 
 following part cf the fame page, that they all ftood in 
 the covenant which God made with Abraham, of which 
 circumcifion was the feal, it is not fo true, notwith- 
 {landing the pofitive affertione you have made on thefuh- 
 jech In the fame page, ycu ailcrt, that (t From the 
 foregoing, and from a cloud of palTages befides, running 
 through the New Teftament, nothing is mere clearly to 
 be feen, than that gentile believers have no other fUnd- 
 in£ in relation to God, and are united to Chrift in n» 
 other covenant e::ctpt in that made with Abraham." 
 
 If, Sir, this is the only relation that believers have 
 with Jefus Chrift, there are two things to be confidertd. 
 ft is, from the plain face of fcripture, evety un- 
 circumrjft d believer has no relation to Jefus Chrift \ 
 for he hach broken the covenant, not being circumcifed ; 
 for you fay in the fame page, " Ic will be carried along 
 in mind, that circumcifion was the feal of this gracious 
 covenant." And it is declared in Genefis xvii. 14 — 
 « And t$e uncircumcifed man child, whofe flefli of his 
 fore {kin is not circumcifed, that foul fhall be cur off 
 from his people : be hath broken my covenant/ The 
 fecond thing to be obferved is, that Abraham hicnfelf 
 could have no relation to Jefus Chiift until the time the 
 covenant was made. And the Apoftie tells us, fpe^king 
 of his righreoufnefs, that it was * not reckoned, in cir- 
 cuin^iion, btft in u^circumciflon. , Nay, to thefe two 
 
1 6 
 
 things may a third be added. Allowing your aficrtion t® 
 the title of lection iv, that " water baptifm in the name 
 of the Trinity, a feal of the fame covenant, as circumcif- 
 ion," it of courfe follows, that all unbaptifed believers 
 have no relation to Jefus Chrift. This argument you 
 have farther confirmed, in your Corollary in the 19th 
 page, wherein it is faid, if Abraham being in covenant 
 with God, would, in his Jetd y have broken covenant 
 with him, by refuung to circumcife them, it will follow 
 incontrovertibly, that chriftianc, being in the fame cove- 
 nant with God, and refufing to place the feal on their 
 offspring, are breakers of the covenant in the fame 
 fcnfe." 
 
 By thefe arguments, Sir, you juft eflablifh the ground 
 that firft gave rife to infant fprinkling ; which is, that 
 baptifm is eiTential to falvatioii. Kow clear and vifible 
 is this abominable thing exhibited, and how undeniably 
 is it your own argument. For if all believers ftand in the 
 covenant made with Abraham, and have no other rela* 
 lion to fefus Chrift, and the unbaptifed as well as the 
 uncircumcifed muft be cut off for breaking the covenant, 
 how eiTential to falvation is baptifm ; for without rela- 
 tion to Jefus Chrift there can be no falvation. I fhall 
 leave this fedtion, and leave an enlightened world to 
 judge for themfelves of the truth and weight of fuch 
 argument. 
 
 Sir, your fecond Seclion, containing an examination 
 of the Jewifh Church, appears to me to be a compound 
 of truth and error. However, the greateft part of what 
 I confider erroneous, I have already noticed, in anfwer- 
 ing your firft fedlion. I fhall, notwithftanding, note a 
 few of your obfervations here, and compare them with 
 fome of your foregoing, in order that the public may 
 fee the inconfiltency of your own plan. 
 
 In the 21ft page, you obferve,. " It is true, at the 
 time Mofes led the Ifraelites cut of Egypt, the ordinance: 
 
*7 
 
 of the paflbver was inflitutcd, but no alteration was 
 then made which affected the foundation of the church 
 itfelf. Soon after this, the ce emonial law was intro- 
 duced and the priefthood organized, but all refted on 
 ths foundation of the covenant with Abraham." — And 
 in the 14th page, firft fection, " We fee from the 
 foregoing ftatement of the covenants, that all the an- 
 tedeluvian faints ftood on the fame foundation, as the 
 faints of every fubfequent period." 
 
 Should you again attempt a publication of this kind, you 
 will find a ncceffity of explaining to a candid public the 
 myftery contained in thefe two ftatements, and inform 
 them how it was poflible, for the faints of the old world 
 to (land on the foundation of the covenant with Abraham, 
 when as yet the covenant was not made, neither had 
 Abraham any being. I think it not uncharitable here, 
 to conclude, that you did not notice this abfurdity, or 
 hoped that your reader would overlook it. In your in- 
 ference in the 22d page, and fecond feclion, you ailert, 
 " It has been abundantly proved, that the church under 
 the new difpenfation, agrees in every thing eiTential 
 with the church erected in Abraham's family, and if fo, 
 between the jewifti and the gentile church, there muft 
 be a perfect coincidence in effentia's. They both link 
 with Abraham, and of courfe wich each other." And 
 in your third feclion, pages 22'd and 23d, < c If juftice 
 be done to this faction, I conceive it will be made per- 
 fectly evident, that the church fet up in the familv of 
 Abraham, and continued till the coming of Chrift, and 
 during his miniftry, is one and the fame church, as that 
 which exifted in the Apoftlc's days, and in every fuccef- 
 five period down to the prefent." 
 
 If the lad of thefe ftatements be juft, that the church 
 of God is fubftantialiy the fame in every age, I aflc, 
 what propriety in the firft ? Why ufe the term both, 
 when there is but cm ? Why fay each other, when it is 
 the fame ? One would fuppofc, that thefe fayings were 
 3 2 
 
i8 
 
 not fo remote from each other as to have the former for- 
 gotten, when the latter was made. Sir, were you 
 wanting in human learning, like myfelf, this impropri- 
 ety, in the view of charity, might be thought on more 
 favorably ; but, alas ! this is not the cafe j and hence 
 it mud be for want of divine teaching, or chriftian can- 
 dor. Should this be thought an unfair inference, I 
 could wi(h the objsclor to point out what other infer- 
 ence, can in honeHy be drawn from fuch premifes. — 
 Moreover Sir, that your afTertion be true, that thefe 
 two churches were in effentials the fame, would admit 
 of fome query. In examining this flalement, which 
 mainly comprehends the whole of your third fection, I 
 would firfi^aflc, what you mean by the application of the 
 v/crd eficnt-ials ? If you mean here, to fpeak only oi what 
 is effential to falvation, I know nothing elTemial to fai- 
 vation but a divine and faving union with the Lord Je- 
 fus Chrift, created in him, and Chrift in the foul the 
 hope of glory \ which being done, the creature is led 
 by the fpirit of God into all truth, through the journey 
 of this world, and at laft prefented faultlefs before the 
 throne of God with exceeding joy, through the imputed 
 rijghteoufnefs of the Chief Shepherd. Whoever is thus 
 united to the Lord Jefus Chrift, is acquitted from all 
 guilt, through bis blood •, ciifcharged from the law by 
 their furety ; renewed by his fpirit, and faved by his 
 £race with an everlafting falvation in the kingdom of cur 
 Father. But this is net the tenor of your arguments, 
 where you have ufed the word eifentials, but as it ref- 
 pej£U church building. The mod proper method then 
 will be, to enquire, whether there is no difference in the 
 building of the Jewilh and gofpel church. The whole 
 fcope of your arguments in the third feclion is, to fhow 
 that there is not, and mine in reply will be to prove 
 from the word of God that there are. In your 23d 
 page, third fcclion, you fay, <{ that both confided or a 
 fimi'lai kind of members." But what faith the fcriptures ? 
 The members of the Jewifh church were Abraham's 
 naiuial feed, and ail bought wiih his money, wheth- 
 
*9 
 
 €r believers or unbelievers. They held a perpetaal 
 ftanding in the church, fo long as tfcey kept* the cove- 
 nant of circumcifion— a8 may be feen from Genefis xvii.. 
 13. < H« that is born in thy houfe, and he that is bought 
 vvi:h thy money, mult needs be circumcifed : And my 
 covenant (hall be in your fls3i for an everlafting cove- 
 Kant.' The members of the gofpel church, were ihofe 
 that believed and were baptifed, whether they were the 
 natural feed of Abraham or not. As may be feen from 
 Acls ii. 41, 47. * Then they that gladly received his 
 word were b-ptifed : and the fame day there were ad- 
 ded unto them about three thoufand fouls. And the 
 Lord added to the church daily fuch as mould be fived.' 
 In page 25th, fection third, you obferve, that M Before, 
 as well as fince the gofpel day, God required a holy 
 temper of heart, to conftitute a Handing iu the church, 
 acceptable to himfelf." 
 
 This aflertion is like the whole of your treatife, a com- 
 pound of truth and error. That God requires perfect 
 holinefs of all his creatures, is a glorious truth ; and a 
 requifition perfectly reafonable in the nature of things 1 
 But that all that were not fuch, were by the exprefs 
 command of God cut off, fo long as they kept the cove- 
 nant of cltcumcifion, is not fo true ; as is clear from 
 Gen. xvii. 9, 10. " And God faid unto Abraham, 
 Thou fhait keep my covenant therefore, thou, and thy 
 feed after thee, in their generations. This is my cove- 
 nant, which ye fhall keep between me and you, and thy 
 feed after thee ; Every man child among you fhall J>e 
 circumcifed. , From this teftimony it is plain that cir- 
 cumcision preferved their (landing in the Jewifh church, 
 and the want of it cut them off from it, as may be hen 
 from the 14th verfe. « And the uncircumcifed man 
 child, whofe flefh of his forefkin is not circumcifed, that 
 fou! fhall be cut off from his people ; he hath broken my 
 covenant.' From thefe fcriptures, it is reduced to a 
 certainty, that holinefs of heart being wanting, was rot 
 a. matter of difcipline in the Jewifh church s though it 
 
20 
 
 l>e required juftly of all God's creatures. And hence 
 the complaints of God againft them, and the judgments 
 of God upon them for their wickednefs, was not confi- 
 ned to the nation of the Jews, but extended to the na- 
 tions of the earth in general, at times and feafons. It 
 is true that the condemnation of the Jews was greatly 
 augmented* on the account of the great bleffing God 
 conferred on them, which made their conduct the more 
 full of ingratitude, for where much is given, much is re- 
 quired. 
 
 In the 26th page, you afk, « If faith had not been re- 
 quired of the Jews by God, as a term of their church 
 membcrfhip, why were fo many of them cut off for their 
 unbelief?" In anfwer to this, I would afk, when were 
 the Jews cut off for their unbelief ? Should this queition 
 have a iuitable anfwer, it will expofe the iniquity of 
 your arguments, in trying to prove that the Jewifh and 
 Gentile church were both one. And if we are careful 
 to pay attention to the facred word of God. the decifion 
 will be, firft, that they were cut eff at the time Chrift, 
 his forerunner, and the apoftles came, fecondly, the 
 reafons they were cut off, were, that God was now about 
 to fet up a gofpel church confiding only of true believ- 
 ers, of which the unbelieving Jews were not fit iubjecls ; 
 and thirdly, the time God had appointed to reject the 
 nation of the Jews had come. Which afTertion, if pro- 
 ved to be true, will at once difprove your whole argu- 
 ments in this third feclion, to wit, that the Jewifn and 
 gofpel church are both one. We will now appeal to the 
 word and teftimony for a decifion on this important 
 queftion. It will be remembered, that the point in de- 
 bate, is, whether at the coming of Jefus Chrift and the 
 apoftles, that the Jewifn church were rejected, and the 
 gofpel church fet up ? or whether Jefus Chrift, his fore- 
 runner, and the apoftles were received into the Jewifii 
 church ? Let us iiften firft to Chrift's forerunner, and 
 fee what his witnefs will be. Matthew iii. 1,2. « I'n 
 thofe days came John the Baptift preaching in the wil- 
 
21 
 
 derncf6 of Judea, and faying, repent ye : for the king- 
 dom of heaven is at hand.' Here let it be remembered* 
 that a kingdom is made up of three erTeotial conftitu- 
 ent parts : Firft, a king ; fecondly, fubje£ts, and third- 
 ly, a law by which thefe fubje&s are governed. With- 
 out thefe three conftituent parts there can be no king- 
 dom. Let it here be afked if this king, the futjecls, 
 and law or regulations had ever bzQn the fame; where 
 was the propriety of the fervant of God's crying out, 
 that it was at hand ? would there have been a neceffity 
 of it, efpecially among John's hearers ? for we muft bear 
 in mind, that it was at Judea, among the Jews, who 
 had long been members of the Jewifh church, and well 
 knew who the fubjecU were, and what its regulations 
 were. That Jefus Cnrifi was king, and will eternally 
 be king, is a glorious truth ; and that while he reigns, 
 through heaven, earth and hell, and governs the affairs 
 of the univcrfe ; that he is king, efpecially in Zion, is 
 an equal truth ; but that the fubje&s comprifed in the 
 Jewifh church, and the fubje£U composing the gofpel 
 church, was the fame, is not fo true ; and that the reg- 
 ulations of the two churches were the fame, is equally 
 as far from truth. If the fubjedts were the fame, how 
 came it to pafs that they agreed no better ? and what is 
 the reafon that John would not admit the fubjc£ts of the 
 Jewifh church to his baptifm I It is evident that he 
 would nor, only fuch as gave fatisfa&ory evidence of 
 repentance 5 as is feen from Matthew iii. 7, 8, 9/. < O 
 generation of vipers ! who hath warned you to flee 
 from the wrath to come ? Bring foith, therefore, fruits 
 meet for repentance : And think not to fay within your- 
 felves, we have Abraham to our father 1 for I fay unto 
 you, that God is able of thefe flones to raife up children 
 unto Abraham.' Sir, pkafe to inform me, why John 
 Itfed fuch treatment to the Jews ? If they were all in 
 a church together, ought not the members of the fame 
 church to equally enjoy the privileges of fuch church, 
 while they remain members of it ? In page 28, fe£Hon 
 third, you alk, « Whether it is not unaccountable thai 
 
22 
 
 the apofties fhould, in the fpace of a few Hays, or a few 
 hours be members of two churches, fundamentally and 
 efl'-ntially different from each other, and without the 
 thing bang mentioned or fo much as intimated ?" 
 
 This fuppofrion needs firft proving to be a fatl, in 
 order to rendeF it as myfterious as is heie intimated ; 
 but while there is not the colour ef evidence offered for 
 its fupport, neither can be, the myftery cf it, (though 
 it favors that ot iniquity,) is eaGly accounted for. The 
 proper nature of all gofpel myftery is, important facts, 
 whiah are glorious truths : And yet in there own nature 
 infinitely beyond human comprehenfion. But mere af- 
 ferrionb, which are not fa£fcs, and in no fenfe true, are 
 eaftly accounted for, by proving them falfe. But to- 
 mere fully account for your unaccountable fayings, let 
 ir firft be obferved, that as you are in this caie the af- 
 fetter, it is on your part to prove your aiTertion, c*r inti- 
 mation, and cannot in this tribunal be admitted, until 
 fui.h evidence bfi procured. 
 
 But I will go further, snd condefcend to prove the 
 negative fide of the queftion ; that is, difprove your in^ 
 timation, that the apofties were ever members of the 
 Jewifh church, after they were c®nverted to the Chrif* 
 tian faith, cannot be proved from the word of God ; yet 
 it may be eafily fhown that they never *#ere. This W 
 think is feen by the following fcriptures. Adis ii. 41 J 
 47. « Then they that gladly received his word were bap- 
 tifed : and the fame day there wer? added unto them 
 about three thoufand fouls. And the Lord added to thtt 
 church daily fuch as fhould be ia\-?.d. y From this paf- 
 fagc it is evident that thefe people, whether Jews cr 
 Gentiles, were now received into a church that they 
 were never members cf before. And if it can be pro- 
 ved that any part of this number were Jews, who prior 
 to their conversion, had been members of the Jewifh 
 church, it will be reduced to a certainty that the Jewifh 
 and gofpel church were net' both one. We will now] 
 
2 J 
 
 bring this matter to the ted, by the witnefs of divine 
 truth ; and fce whether any of the converts fpoken of 
 in the text, were Jews or not. The preceding part of 
 the fame chapter will decide the point. « And there 
 were dwelling at Jerufalem, JEWS, devout men, out 
 of every nation under heaven. Now when this was 
 nciied abroad, the multitude came together, and were 
 confounded, beeaufe that every man heard them fpeakin 
 his own language. And they were all amazed and 
 marvelled, faying one to another, behold, are not all thefe 
 that (peak Galileans ? And how hear we every man in 
 our own tongue* wherein we were born ? Parthians, 
 and Medes, and Elamites, and the dwellers in Mefopo- 
 tamia, and in Jud^a, and CappaHocia, in Pontus, and 
 Afia, Phrygia, and Pamphylia, in Egypt, and in the parts 
 of Lybia, about Cy\ene, and (tranters of Rome, JEWS 
 and proftlytes, Cretes, and Arabians, we do h^ar them 
 fpeak in our tongues the wonderful works of God. 7 — 
 And in the 22cl verfe is the fame intimation again—-* Ye 
 men cf Ifrael ;' the people to whom, the apoftle was 
 preaching : < And they that gladly wceived his word 
 were baprifod, and the Lord added unto the church dai- 
 ly of fuch as mould be fived.' Not to the Jewifh church, 
 for they had long been members of that before, but to 
 the gofpel church, which is decifively proved from the 
 above fcriptures. In page 2o*h, fe£Uon third, you afk, 
 f 1 At what time did they ori^aize themfclves ioto a new 
 church ?" With divine afliftance, I will endeavor to 
 give you a candid and fciiptural anfwer. Matthew hi, 
 I. * In thofe days came John the B.iptift preaching in 
 the wiidernefs of Judea.' The days her-", mentioned 
 wre nearly eighteen hundred years ago : And from 
 this time di-i this gofpei church begin to arife. With 
 this faying, does the Evangelift Mark agree *, chapter i. 
 fori the xft to ihe 5th verfe. « The beginning of the 
 pel o( Jefus Christ the Son of God. As it is writ- 
 ten in the prophets, Behold, I i:nd my mciTjnger before 
 thy face, which (hall prepare thy w^y before thee. The 
 voice of one crying ia -ihe vviilemcU, Prepare ye the 
 
2 4 
 
 way of the Lord, make his paths ftraight. John did bap- 
 tife in the wildernefs, and preach the baptifm of repent- 
 ance, for the remiflion of fins.' 
 
 This point will appear (till more plain, from two con- 
 siderations, if proved from the bible. The firft is, the 
 rejection of the Jewifh church : the fecond is, the fet- 
 ting up or building the gofpel church. Which two 
 points, if eftablifhed by the truth, your queftion will be 
 fully and fairly anfwered. That the Jewifh church be- 
 gan to be rejected at the coming of Chrift, appears from 
 the following fcripturt s. Matthew xxi. 42, 43. ■ Jefua 
 faith unto them, Did you never tend in the fcripture, 
 The (lone which the builders rejected, the fame is be- 
 come the head of the corner : This is the Lord's doing, 
 and is marvellous in our cye3 ? Tflercfore fay I unto 
 you, The kingdom of God f Hall bejaken from you, and 
 given to a nation bringing forth the fruits thereof.' And 
 Matthew v. 20. « For I fay unto you, that except your 
 righteoufnefs (hall exceed the righteoufnefs of the 
 fcribes and pharifes, ye (hall in no cafe enter into the 
 kingdom of heaven.' It is here to be remembered, that 
 the fcribes and pharifeea fat in Mofes' feat, and held a 
 leading part in the Jewifh church ; yet our Lord reject- 
 ed them, and from the earlieft period of his appearance 
 on earth, thtre was the grcateft enmity pofTcfled by the 
 Jews againft the MefTuh. John i. ir, 12. 'lie came 
 unto his own, and his own received him nor. But ag 
 many as received him, to them gave he power to become 
 the fons of God.' If, Sir, the point you contend for 
 be true, that is, that Jefus Chrift, ihe Apotlles and Jews, 
 were all members of the fame church, how came they fo 
 awful'y to cenfure and Condemn each other ? Would 
 they not be chargeable with keeping the moft corrupt 
 Order, and the want of difciplinc ? * Jcfus Chrift faith 
 to the Jew*, Ye are of your father the devil, and the 
 luftsof your father ye will do.' John viii. 44. < Theft 
 anfwered the Jewi and faid unto him, Say we not well 
 that thou art a ^umaritan, and halt a devil V vcrfc 43. 
 
2 5 
 
 Thefe, Sir, were the very members of the jewifli 
 church, and Jcfus Chrift faith himOlf in the 3 7 1 li vtrfe, 
 * I know that you are Abraham's feed.' be pica fed, 
 Sir, to read the converfation that palled between Chrift 
 and the Jews, recorded in this chapter, and let candor 
 decide, whether they were all members of the fame 
 church, or not. Indeed, the word of God contains fuch 
 repented accounts of the contention between Jcfus 
 Chrift and the Jews, that I need not multiply quotations 
 here ; nevcrthelefs I would ad 1 one thing more. If 
 Jcfus Chrilt, the apoitles and Jews comprifed one 
 church, how came the Jews to be fo exceedingly afraid 
 that Jcfus Chrift would deftroy their Church privilc 
 Say they, if we let him thus alone bll men will believe 
 on him 5 and the Romans will come and take away 
 both our place and nation. Moreover, that the gofpd 
 church was fet up, while the Jewifii church was reject- 
 ed, is an equal truth. The manner of this kingdom be- 
 ing fet up is alfo defcribed in the word of God. Some 
 of the fubje£ts of this gofpel church were gathered by 
 John's miniftry, and fome by the miniftry of Jcfus Chrift 
 and the apottles. To thtfe feyirigQ do the following 
 icriptures agree. Matthew iv. 18 — 2 2. « And J> fus 
 walking by the fea of Galilee, faw two brethren, Simon, 
 called Peter, and Andrew his brother, calling a net :::*;> 
 the fca : (for they were fifhers ) And he faith unto 
 them, follow me, and I will make you fillers of men* 
 And they ftratghtway left their nets, and followed him. 
 And going on from thence, he faw other tivo brethren, 
 James the ion of Zebedce, and John his brother, in a 
 fhip with Zcbcdee their father, mending their nett i 
 3nd he called them. And they immediately left the 
 fhip and their father, and followed him.' John i. 35, 
 36 37. « Again, the next day after, John ftoo<!, an! two 
 o! his difciples; and looking upon J.fus as he walked, 
 he fnith, Brhold the Lamb of God. And the two difei- 
 p!es heard him fpeak, and they followed Jcfus.' Mar. 
 viii. 19, ax, 2?. And 2 certain fcribe came, and faid un- 
 to him, M after, I will follow thee whiihcrfoevcr thou 
 C 
 
2<> 
 
 goeft. Ant! anoth? r of his difciples faid onto him, Lord, 
 iuffer me fir (t to go and bury my father. But Jefus 
 faid unto him, Follow me, and let the dead bury ti-ir 
 dead.' Mat. ix. 9. And as Jefus palled forth from 
 thence, he favv a man, named Matthew, fitting at the 
 receipt of cuftcm ; and he faith unto birr, Follow me. 
 And he arofe and followed him. Luke v. 37, 38. And 
 after thefe things he went forth, zv.ti faw a publican, na- 
 med Levi, fitting at the receipt of tuftom : And he faid 
 unto him, Follow me. And he left all, rofe up, and fol- 
 lowed him.' 
 
 Thefe psfiages of truth furnifh us with an account of 
 the rife of the gofpel church •, and not io much as the 
 fatal It ft intimation concerning the natural feed of Abra- 
 ham; neither the leaft account of their infant feed. — 
 And from thefe fe'riptures, it may he feen when they 
 were organized into a gofpel church ; to wir, in the 
 days of Jefus Chrift and the apoftles : Alfo, how it was 
 organized ; to wit, by Jefus Chrift as its immediate 
 builder, and chief corner (tone : And of what this glori- 
 ous fuperftrutlure confifted ; to wit, of Jefus Chrift as 
 King — his followers as fubjecls, and his word as the 
 Jaw by which thefe fubjedts were to be governed : For 
 it was his to command, and theirs to obey. I think, 
 Sir, I have followed your windings and turnings as far 
 as is neceffary under this feclion, as it refpe&s your 
 premifes laid down. I fhall in fhort notice your infer- 
 ence, and clofe this head. 
 
 In your inference, page 32^, fecTion third, you ftn'e, 
 « ( If Chrift has never had but one church in the world, 
 or if the gentile church, is the jewifh church extended, 
 then infant membership, under the gofpel difpeafation, 
 is firmly eftablifhed." 
 
 To thefe fayings, I have two things to reply: The 
 fxrft is, that having removed your premifes, by fairar^u- 
 Agent, and the word of God, your inference can be of 
 
*7 
 
 »o ufe. When the foundation of a building is deftroy- 
 cd, the whole building muft neceiFdrily fall. I think 
 that this, was our Saviout's opinion concerning the houfe 
 buih on the fond. Neverthelefs, that a candid public may 
 fee that your fubjedl h.is been fairly anfVered, I \a iil add 
 a fecond remark i that is, allowing your inference above 
 quoted, and your observation in the following part of 
 the fame page, in which you fay, that *' The church 
 which rejects ore clafs oi members, cannot be one and 
 the fame in tfiVnce, with a church which receives fuch 
 clafs of members."" 
 
 By this observation, with the tenor of your argument?, 
 you make your principle ftrangrly to clafh with your 
 practice? although you plead fo much for propriety 
 a iid confjfteiicy. If you do not underftand what I am 
 here fo boldly hinting, 1 will (peak more plainly. The 
 fum of it is, if yeu plead the right of infant church mem- 
 berfliip under the gofpel, from its right under the law* 
 and the onenefs of the Jewifh and gofpel church, (as is 
 evident you do) why do you not extend it the fame length, 
 and not fall fhort — not only receive and baptife the 
 children of believers, but the flaves and fervants of be- 
 li.vtrs ? For nothing is more plain, than that Abraham 
 was commanded to circumcife all bought with his mon- 
 ey, as much as his own children. And alio, why do 
 you fprinkie your female children , for it is evident that 
 they were not fubjects of circumcifion ? Are you not 
 here chargeable with inccnfiitcncy in your own plan ? 
 
 I (hall now pafs on to notice your fourth fecaion, the 
 vt of which is—" Water baptifm in the name of 
 the trinity, a fcal of the fame covenant, as circumcif- 
 ion." To thefe fayings, I (hall have but a Few things to 
 obferve ; having previously expofed the gre?.t<r part of 
 the arguments contained in this fecTion, In noticing 
 your fori-rroinp ones. I would however make a few re- 
 marks. The firfl is, that the covenant of which cirenm- 
 ciuon was the fcal or token, ceaftd with u-rcumcihoi; ; 
 
2S 
 
 for circurrsciiion was the cne part of the covenant itfelf, 
 as well S3 the feal. And hence it neceffarily ceafed with 
 «ircurncifjon. This declaration is confirmed beyond a 
 doubt, from Gen. xvii. 9, 10, n. * And God faid un- 
 to Abraham, Thou Gialt keep my covenant therefore, 
 ihou, and thy feed after thee, in their generations. 
 THIS is my covenant which ye fhall keep between me 
 and you, and thy feed after thee; Eveiy man child 
 among you (hill be circumcifed. And ye fhali circum- 
 cife the flcfli of your foiefkin ; and it fhall be a token 
 of the covenant betwixt me and you/ And the apoftle 
 faith, Rom. iv. 1 J, that l he received the fign of circum- 
 cision, a feal of the righreoufnefs of the faith which he 
 had yet being uncircumcifed.' And Stephen faith, Acls 
 vii. 8. * And he gave him the covenant of circumcifion.* 
 Thefe fcriptures are decided witnefs, that the covenant 
 God made with Abraham was the covenant of circum- 
 ci&ori. It was declared fo at the time it was made— . 
 undetilcod fo by the apcllle Stephen, in an after date. 
 F»©m which it is reduced to a certainty, that the cove* 
 pant of circumcifiou ceafed with circumcifion. More- 
 over, if baptifm is a feal of the fame covenant that cir- 
 cumciHon was, why is it not ufed in the fame way, and 
 to the lame fubjecTts ? Circumcifion was confined to the 
 males, why do you baptife your females? Circumcifion 
 wa* extended to all the males bought with Abrahom*8 
 money 1 why do you not bap'.ife your male (laves ? It 
 is utterly in vain to plead the Hmilarify of any two cafes, 
 where there is fuch difiiinilarity. And it is equally as 
 vain to plead confiften- y and propri ty, where there is 
 lucli inconfilK-ncy and impropriety In |he 34th page, 
 you fay, «« H-? is calkd i the father of them that believe, 
 who are not of the ( ireumr ifion only, but who alfo walk 
 in the (leps ot that f.iith of our f ther Abraham which 
 he hid being uncircumcifed.' If now, Relievers walk 
 in the ftrps of Abraham^ they will not omir .he ufage 
 of the feal of the covenant made with Abraham, for oth» 
 erwife they will not walk in his ilepsJ* 
 
29 
 
 The firft part of this quotation appears in part, to h$ 
 a quotation from Romans iv. l i, 12, though not quoted 
 as it (lands in the bible. Wheihei you efigoed to 
 blend fcripture here, aiffererit from what it (tan s in the; 
 word of God, in order to make it conform to your plan, 
 rather than conform your p'an to the bible j and wheth- 
 er you have taken a part and left a part, to cut it fhort 
 in righteoufnefs, I fhall leave a candid public to jadga 
 for themfelves ; and proceed to afk, is your inference 
 drawn from it jail ? that is, " It now believers wnk in 
 the fteps of Abraham, they will not omit the ufage of 
 the feal of the covenant nvade with Abraham." 
 
 Let it here be remembered, that the paff»j?e reads,- 
 **but who a'fo walk in the Oeps of that FAITH of our 
 father Abraham, which he had yet being uncircurnci- 
 (c6.' Rom. iv. ii. I wr.uld here note the difference 
 between walking in the fteps of Abraham, as you inti- 
 mate ; arid walking in the ftr-ps of the faith of Abra- 
 ham. It you mean to import from connt&in^ them as 
 you have, that they are fyoonymous, I -would here ifk, 
 bow it was poffraie for A or,, ham to walk t» the fteps of 
 bis own faith ? for it was the faith that Abraham had 
 being yet uncircumi ifed. And if helijr.ve.rs car not walk 
 in the fteps of that faith, without the fcfage of the 
 feal of ihe covenant made with Abraham, how ccuid 
 Abraham walk in the fteps of that faith being -yet uncir- 
 cumcifed ? Do the fcriptures give us no better informa- 
 tion concerning the fteps of the faith of Abraham ? Let 
 us lift en once more to its tnfpired voice. Rom. iv. 3, 10. 
 « For what faith the fcripturts ? Abraham belie vea God 
 and it was counted unto him for righteoufaefs. How was? 
 it then reckoned ? when he was in circumcifion, or in 
 uncircomcifion ? not in circumcifion, but in uncircuflv*" 
 cifiori.* We may trace the foof fteps of this fafth again. 
 Heb. \i. 17, 18, !-;. * By faith Abraham, when he was 
 nice', offered up If-iac : and he that had received tbfc 
 pfomife?, pile red up his only begotten fon ; of whom it- 
 was- faii, that in Ifaac (bail thy feed be called : Aocouki- 
 
 G 2 
 
3« 
 
 Jng that God was able to raife him up, even from the 
 dea;( j from whence alio* he received him in a figure.*' 
 Thefe paflfages inform us where the fteps of this faith 
 led to ; from which it is feen, inftead of inclining A- 
 braham to fprinkle infants, and call it baptifm, it led 
 him to go forth at the command of the Lord, to offer up 
 his fon. And then will the fame faith rn this day lead 
 to a£la of true obedience, in obeying the command of 
 the Lord, rather than follow the tradition of men. In 
 the fame 34 f h page, you afTert, " The (irft gofpel bap« 
 tifm was adminiftered, on the day cf Pentecoft, to three 
 thoufand Jews, who were converted by the means of 
 Peter." 
 
 Is this a truth ? If it is, I would afk the few follow- 
 ing queftions. — i ft. « The bapt'rfm of John ; was it from 
 heaven, or of men ?' 2dly. If of men, why was our Sa. 
 viour baptifed of him ? 3d!y. Why the Holy Ghoft 
 descended in bodily fhspe like a dove, arad light upon 
 him V 4thly. Why the 8 voice from heaverr, faying, this 
 is my beloved Son, hear ye him V 5thly. By what au« 
 thority, or with what propriety could they (the apcftles) 
 baptiie them, being not baptifed themfelves ? as certain- 
 ly they were nor, if the three thoufand were the fir ft. — 
 In the 35th page, you ftite, " And when they came to 
 confuit Peter refpecling what they muft do, he refers 
 them to the promife and its privileges, which now, as 
 they exhibit the faith of Abraham, is to them and their 
 children, as it originally was to this eminent patriarch 
 and his feed." And in the following part of the fame 
 page : « Their children no mere than formerly are to be 
 excluded — the promife is to you and your children, and 
 to believers of all nations and thrir children, even as ma- 
 ny us the Lord our God (hall call." 
 
 Is this candid reafonirig : C^n it be viewed as fuch, 
 by any candid Chriftian ? The plain fnce of the fcripture 
 is, * The promife is to you , and to your children, arH to 
 all that are cf<xr rff t even as many as the Loid our God 
 
SF 5 
 
 Jhallcall? Acb ii. 39. If iheir children were to be bap- 
 tifed on the faith of their parents, would it not follow 
 by undeniable confequence, that all that were afar off 
 were to be baptifed by the faith of the fame people ? — 
 for the promife was as much to all that were alar ofE, 
 as it was to their children. For it is evident that it was 
 equally to them, their children, and to all that were afar 
 off, and the extent of the promife was, to all that the 
 Lard our God would call ; and the grand reafon why 
 it was to any of them is, that they were ef7:6tualiy call- 
 ed, and that according to his purpofe j for furely there 
 are no promifes to the unbelieving in the pages of di- 
 vine truth : And hence the complaint from God, in E- 
 zekiel's day againft falfe teachers was, * Becaufe with 
 lies ye have made the heart of the righteous yW, whom 
 I have not made Fad ; and firengthened the hands of the 
 wicked, that he fliould not return from his wicked 
 wayi by promising him life.' Ezek. xiiL 22. So in the 
 gofpel day, falfe teaehers and the traditions of men,. 
 caft a gloom on the righteous, and caufe a depreffion of 
 foul : as alfo to the wicked and profane, the promife of 
 life j neither of which has God commanded of his gof- 
 pel teachers. Moreover,, it is plain that thofe baptifed, 
 were fach as gladly received the word ; and thofe added 
 to the church, were fueh as fhould bt faved j and thofe 
 to whom the promifes were made, wr re thole that the 
 Lord our God would call. Should all thefe truths be 
 overlooked, and the argument be again rt fumed, I would 
 aflc, what has this promife to do with bapiifm ? Is bap- 
 tifm a promife ? I think the fcriptures rtprefent it as a 
 command ; and have you never made attainment enough 
 in human learning to know the difference between 
 promifes and commands ? I conr-fs that I am no gram- 
 marian, but believe that a common fehooj bov fix years 
 of age, could perceive the difference s Fi.lt promife 
 him a new coar ; then command him to go to work, 
 and next give him his choice between the two, you 
 will t'Atn fee if he is not a derided witnefs, that prom- 
 ifes arid commands are net fynonymous terms. — Be ad- 
 
•3-2 
 
 vifed, though it may be by a fool, to come forth on the 
 plan of the goipel, and ceafc reducing fuch eminent 
 talents to fo iow an ebb, to (hun the crofs of a meek 
 and lowly Saviour. In tne 39'. h page you fay, M From 
 the expr<.iTion ufcd, it is certain, that the covenant dons 
 away, to make room for the new one, was not the cov- 
 enant made wi'h Abraham, but the ceremonial law, cr 
 ceremonial covenant." I muft conitfs that you are pe- 
 culiarly gifted, in the couplative application of the word 
 covenant. In one of your foregoing obfervations, in the 
 16th page, and 1 ft fe&. you fay : .*' And is it not evident 
 that the covenant or piomife made to Abraham ?" &c. 
 
 In the former of thefe flatements,.the word covenant 
 is coupled with the ceremonial law, and in the latter 
 with the promife made to Abraham. Is the nature of 
 law and promife fo nearly the fame that the word cov- 
 enant, will apply and fupply the place of tither with c- 
 qual eafe and propriety ? The very nature of a law is 
 the will of a fuperior over an inferior, made known by 
 expref* command. And hence, we are brought to the 
 very fame tribunal, that we were before ; that is, to com- 
 pare promife and command, and if the cafe was righ- 
 teoufly decided before, there mult be a very great im- 
 propriety in either the former or latter, cr both of the 
 above flatements. 
 
 I (hall notice one thing more in this feelion, in the 
 43d and 44th pages, iri which it is faid, " Had Peter 
 defigned to inform them that they muft not place the 
 feal they were now to receive, on their children, he nev- 
 er would have told them that the promife was to their 
 children, but the contrary j or had they undetftood him, 
 that their children were nor to receive the feal, as for- 
 rnecjy,it is prefumable they would, at lead fome of them, 
 have objected, at fuch an abridgement of privilege. 
 
 If the tencr of your arguments were true, there might 
 be (obis propriety in thefe fayings ♦, but to make it m:re 
 
33 
 
 fully appear that they are not true; I would afk, what 
 privilege is obtained by infant fprinkling ? Doth it con- 
 vert the infant ? this perhaps none will be difpofed io 
 open-facedly to plead. If this be not the benefit recei- 
 ved, doth it become any temporal benefit ? this was, a 
 blefling received by circurr.cifion, for they were to have 
 the good land of Canaan, if they obeyed. But do infanta 
 by fprinkling in this day receive any luch advantage ? If 
 not, what advantage can it be ? Doth it pleafe th^.m ? It 
 certainly doth not; for it frequently makes them weep 
 and ftruggle, in which they (how all the oppofition they 
 they can •, in which cafe they would refrain, were they 
 not forced! to comply. And hence it cannot be in them 
 a free will offering ; neither prefenting iheir bodies a 
 living facriflce, holy and acceptable to God. For this can- 
 not be done, u-nlefs there be firft a willing mind. Again, 
 are they more likely to become Chriftians, in a future 
 period ? This doubtlefs will be pleaded as the privilege 
 above mentioned. There are two things to be obferved 
 here 5 the firft is, If there is no fenpture for this prac- 
 tice, and no promifes from God that this fhali be the 
 cafe, then there is no probability of it : the fecond is, 
 if there are any promifes of good, made to unconverted 
 children, they muft clafh with the pifTiges of truth, for 
 the fciipture faith, he that believeth not is condemned 
 already, and the wrath of God ahideth on him. I truft 
 fufficjent has been fa id on this fedtion. I fhall fubmit 
 I ft, to your conference j 2d, to a candid public, and 3d, 
 to God the Judge of all, to whom you anc I muft give 
 an account of what induced us to v- rite, an<; what we 
 have wrote. I &ali now not ce a few of your fayings, 
 in your fifth fedtion, which you entitle, «■ The different 
 imports of baptifm coufidered. :> 
 
 In the introductory part of this feCtion, you have ob- 
 ferved a number of very juft fayings, on which I fhall 
 here make no comment ; as it is my prefent defign only 
 to notice what of your book I am conftrained to count 
 erroneous, and not according to the word of truth, la- 
 
J4 
 
 the 45th page you cbferve, "The word baptifm has 
 three different imports in the New Tc {lament. In ma- 
 ny paffages it denotes a change of heart, or the baptifm 
 of the holy fpirit j in many others the baptifm of water •> 
 and in a few it is ufed to denote differing." 
 
 I woud here afk, Is the baptifm of the Holy GhoQ. 
 
 and a change of heart both one ? If {o y why wers the 
 apofties regenerated, and after this baptifed wi h the 
 Holy Ghoft, and with ilire, on the day of Pentecoft ? — 
 For it is a proveabie fa£l, that they were, unlefsour Sa- 
 Ticur fent forth unconverted men to preach the gofpel, 
 and work miracles. We may here call to mind Christ's 
 faying to his difciples, Mat. xix. 23. * Jefus faith un'.o 
 them, verily I fay unto yon, that ye which have followed 
 me in the regeneration, when the Son of man (hall fit 211 
 the throne of his glory, ye alfo (hall fit upon twelve 
 thrones, judging the twelve tribes of Ifracl/ From this 
 paffage, with many other?, it is plain, that the apofties 
 were renewed before the day of Pentecoft. And in the 
 2d chapter of Acts, we are informed that the day of 
 Pentecoft was the time that they were baptifed with the 
 Holy Ghoft. From which ir is reduced to a certainty, 
 that baptifm of the Holy Ghoft, is not regeneration \ 
 unlefs men are regenerated mote than once. From ail 
 which, I am led to believe, that being baptifed with the 
 Holy Ghoft, was an endowment from on high, whereby 
 thofe who had been previoufly cor.veited, were now 
 empowered with the gift of working miracles, and fpcrk- 
 ing with tongues. And I think this is conformable to 
 what is faid in Acts ii. 7, 8. * And they were all area- 
 2"d, and marvelled, faying one to another, Behold, arc 
 not all thefe which fpeak Galileans ? And how hear we 
 every man in our own tongue, wherein we were born V 
 
 In the fame 45th page you fay, H It is with baptifm 
 as with circumcilion, in the higheft and moft important 
 fenfe, it imports a change or hvart." If this quotation 
 be juft, I would afk, if your explanation of the apofllc's 
 
3$ 
 
 faying be fair and candid ? It is contained in t\e 46th 
 and 47th pages j which is as follows : The Apodle Paul, 
 in the following paflages has refperct wholly to the in- 
 ternal baptfm, or change cf heart by the divine fpirit. 
 * Know jre not, that fo many of us, as were baptifed in- 
 to Jcfus Chrift, were baptiled into his death, i here- 
 fore we are buried with him, in baptifm, into his death ; 
 that like as Chriit was raifed from the dead by the glory 
 of the fither j even fo we alfo fhould walk in newnefs 
 of life.' Rom. vi. 3, 4." With which you have coupled 
 the apolbc's faying, Col. ii. 11, 12 — which is, u In 
 whom alfo ye are circumcifed, with the circumcifion 
 made without hands, in putting off the body of the fins 
 of the fl th by the circumcifion of Chrift ; buried with 
 him in bapufm, whertin alfo you are rifen with him, 
 through tne faith of the operation of God." With 
 whuh you have connected his fayings, 1 Cor. xii. 13. 
 Gil. iii. 17. Eph. iv. 5. and 1 Pet. iii. 21. At the clofe 
 of thefe p. fT^es, you have aiTerted, " When we exam- 
 ine thefe paifages in their feveral connections, we fhall 
 fine), that th-y import not a baptifm by water, but a bap- 
 tifm of the divine Spirit or regeneration. " 
 
 The quotations and connections of thefe fcrintures, 
 and your comment upon them, is in perfect conformity 
 with your treatife in general ; hrft blending fcripturc as 
 it is not connected in the bible, and then drawing one 
 general inference from the whole. That fome ot thefe 
 fcriptures here did refer to a change of hear?, I (hall not 
 deny ; but that all did, (hould full be proved, before it 
 be afierted. This, Sir, perhaps you would make your 
 reader believe you have done in the following pau of 
 this feci ion : the propriety of fuch argument, and weight 
 of fuch evidence, (hall now be examined ; which evi- 
 dence, if deftroyer!, by fair argnment and the war I 
 God, will difprove your uiTertion, ^nd expofe your pre- 
 fumprion. The firlt of the above-quoted scriptures, en 
 Which you comment, is, Rom vi 3, 4. « Know ye nor, 
 that fo many of us as were baptifed into Jcfus Chi ill, 
 
3 6 
 
 were baptifed into his death ? Therefore we are bu- 
 ried with him by baptifm into his death j that like 
 as Chrift was raifed up from the dead by the glo- 
 ry of the Father, even fo we 2lfo (hould walk in 
 newnefs of life.' Immediately after this quota ion 
 of fcripture, you fay, " In thefe words it is plain the 
 apoftle has no refpe&to water baptifm." page 48. And 
 to make yonr reader believe you proved this declaration, 
 you affert again in page 49 — " Now you will notice, 
 that newnefs of life is mentioned as being the certain^ 
 confequence of having been buried with Chrift in bap- 
 tifm. And what kind of a baptifm mud this be ? not a 
 water baptifm, for newnefs of life is not its certain con- 
 fequence. It muft therefore be a fpirirual baptifm, be- 
 caule no other can account for the efTecX" 
 
 Between thefe two quotations, you have placed a vari- 
 ety of fcriptures, when you need only have brought two 
 or at the molt ihree, had they fpoke to the point in de- 
 bate ; for in the mouth of two or three witnefles, (hall 
 every word be eflabiifhed ; and hence to multiply wit- 
 nefs, after fufiidency is obtained, is vain repetition, 
 which is fpoke n againlt in the bible ; and of courfe ought 
 to be avoided. But fhculd there be ten thoufand pafTages 
 brought up, if they did not fpeak to the cafe in debate, it 
 would be of no avail ; for it is an eafy matter to flate a 
 po.nt, then quote a number of fcriptures, and fay all 
 thefe prove it •, and perhaps make a blind multitude 
 believe it. But to make it appear that thefe fcriptures 
 are full to the cafe in debate, is not fo eafy. Should a 
 criminal be arraigned at the bar, accufed of murder, and 
 all the people of the commonwealth fummoned as \*it- 
 neflls, and each unite in the outcry, that the man ought 
 to die, but none of them teftify that they were eye-wi?- 
 neffce to the crime of which he was accufed, would in 
 this cafe the crime be proved againft the man ? Would 
 not the Judge, that fhould in luch cafe give fente«ce 
 agaitift him, be guilty of fhed^ing innocent blood ? I 
 think, Sir, that this fzaiilitude is very congenial to your 
 
 
37 
 
 method of proving things. However, that the public 
 may fee that this is not an unfair argument, I will notice 
 another faying in the above quotation, whkh is, \* Now 
 you will notice, that newnefs of life is mentioned a*s be- 
 ing the certain confequence of having b-en b-uiisd with 
 Chrift in bap'ifm," and then draw your inference* 
 «' And what kind of baptifm mud this be ? no: a \\ iter 
 baptifm, for newnefs of life is not its certain Confe- 
 quence. It muft, therefore, be the fpiritual baptii'm, be- 
 taufe no other can r.c count fcr the e&lL" 
 
 Sir, I muft confefs that you are peculiarly gifted in 
 dating premifes and then drawing inferences. Your 
 inference here would be good, it your premrfes were 
 truth. Let it then be firft tried whether, your precnifea 
 be truth in this cafe, before we admit ycui inference. 
 It will be remembered, th?t the premifes now to be tri- 
 ed, is, " That newnefs of life io mentioned as tye$0'g the 
 certain confequence of being buried with Chrift in b ^ p - 
 lifm " £)oth the apoftlc make this declararion, or is ic 
 i~olely your own ? Let us once more liften to his iufptxeg 
 voice : « Even Co we alfo mould wark in newnefs of life/ 
 Sir, was your faying that newnefs of life is rnenrionea 
 as being the certain confluence ; and the ^poft c'y lay- 
 ing that we fhou'd walk in newnefs of life, one ami tin. 
 fame? Let candor juJge, and truth determine. Lee 
 not us, who profefs to be rrunifters of Chrift, 10 twin: 
 the word of God, as to turn common fenfc ai.d gpod 
 undcrftanding out of doors, in ordet to fuppon a favor- 
 ite fyiterm. or a ptfpcffv ffed no ioru 1 know not where 
 your authority can br,f i faying, that newnefs of life is 
 mentioned as being the ccmir coi.feqien. e of 1 avinj 
 been buried with Cnriflin baptifm, fm ftirely lie has nor 
 made any iuch ftatement or inti nation ~, but i ^ plyi-i:, 
 that as baptifm was an outward fign of an > ward woik- 
 ang of regeneration, i' behov us to live as becometli 
 the followers of Jefus Chrift ; and that as we were bu- 
 ried in the water in bapmm, an 4 then raifed up again, 
 it was figurative of Chria^ death and icfurtcaion. acd 
 D 
 
<3 8 
 
 a public manifeftation, that we are interefted in the 
 fame. And alfo, that we are dead to fin by the body of 
 Chrift, and alive to God, through the operation of his 
 Holy Spirit. 
 
 In the fame page, you have quoted the apoftle's fay*, 
 ing, in the following verfe of the fame chapter, which 
 you have tried to explain away in the fame manner •, but 
 as I defign to notice thefe pafTages hereafter, I (hall for 
 this time pafs them over. I would here note, one gene- 
 ral obfervation, with regard to the manner that you have 
 quoted the fcriptures in this feeticn j that is, where the 
 apoftle has fpoken in fome places of the wafting cf re- 
 generation, and in other places of the putting on of 
 Chrift by a vifible piofcffion, in being baptifed, which 
 is the vifible badge cf religion, you have coupled them 
 together without any diftin&ion. For proof of this, I 
 (hall give another example. In the 52d page, you have 
 quoted another paflage of truth, which is, " For as ma- 
 ny of vou as have been baptifed into Chrift, have put on 
 Chrift." Immediately after this quotation, you afk, 
 " What are we to underftand by putting on Chrift, if it 
 be not a receiving him by faith ? We are commanded 
 elfevvherc to put on the Lord Jefus Chrift, meaning the 
 fame as coming unto him and clofing with him by faith. 
 From this, what are we to conclude ? W 7 by that bap- 
 tifm here means a real change of heart." 
 
 If this quotation has not a plentiful fhare of Armin- 
 ianifm, I am unacquainted with the docHrine. To con- 
 vince the reader that it haf, I would here afk, if being 
 baptifed, and putting on Chrift, in thefe paflUges, means 
 coming to him and receiving him by faith, in the work 
 of regeneration, how the firmer comes to Chrift ? The 
 iciiptiires reprefent men by nature dead in trefpafs, and 
 in fin. And Chrift faith, that no man can come to him, 
 except the father^raw him. And the wcrk of regene- 
 ration is held forth in the fcriptures of truth as the work 
 cf the Holy Spirit, Thereover, I think the apofiie has 
 
39 
 
 fairly explained what putting on Chrift in the (enfe of 
 thefe pafiages is, in Rom. xiii. 12, 13, 14. ' The night 
 is far fpent, the cay is at hand: Let us therefore cafh 
 off the works of darknefs, and let us put on the ar- 
 mour of light. Let us walk honeftly as in the day ; not 
 in rioting and drunkennefs, not in chambering and wan- 
 tonnefs, not in tlrife and envying, but put ye on the 
 Lord Jefus Chriii, and make not provifion for the flefh, 
 to fulfil the lufts thereof.' From this teftimony, it is 
 certain, that putting on Chrift in the fenfe above deferi- 
 bed was not a change of heart, for this they had alrea- 
 dy experienced ; but an external putting him on, by a 
 holy conduct and converfation. I have noticed what of 
 your arguments I defigned to at this time, as contained 
 in your fifth fection. Your inferences in 53d, 54th and 
 55th pages, would be juft and fair, were the prerr.ifrs 
 from which they are drawn true ; but as the premifts 
 from which they are drawn are a compound of truth 
 and error, fuch are your inferences. 
 
 I fhall now proceed to notice your fixth fe£ltcn, 
 which you entitle, " Johns Baptifm corjldcred" The 
 tenor of your arguments in this fecVion is, to prove that 
 John's baptifm and minittry were bcth under the law. 
 This point you have labored hard to maintain, as it is 
 of material confequence in your plan. However, the 
 weight of fuch argument, and truth of fuch ftatement 
 fhall now be examined. In page $6, you fay, " If it 
 fltould be afked, whether John's miniflry and baptifm 
 were under the Mofaic or gofpel difpenfatron, it is 
 thought that a little candid attention will fettle ther' 
 point to entire fatisfa&ion." 
 
 Sir, have you ufed here fo much as a little candor, in 
 attending to this fubjed ? If fo, I could wifh the Great 
 Giver of every good thing to grant me understanding to 
 behold it. I will here ielect a following part cf the 
 fame page, in order that the public may judge of the 
 candor that guided your pen in this fe&ioa j which is, 
 
4* 
 
 u In this place, you will be pleafed to remember, that 
 the old aifpenf.stioT) ended* when circumeificn and the 
 patTover ceafed to be obligatory., and that the new dif- 
 r ation commenced, when it became a duty for God's 
 people to receive baptifm in the name of the Trinity, 
 iitift to celebrate the Lord's fupper." And in a follow- 
 ing part of the fame page, «« The day of Pentecoft was 
 rKe poinl of time, when the old difpenfation ended and 
 fhs new ore commenced. Knowing therefore the cen- 
 tre b-r/.'een the two difpenfations, we may certainly 
 know, that John's oaptifm was under the law. During 
 Cbriil's whole mmiftry, which fucceeded that of John, 
 eifeumcifion and the paiTjver, and indeed the whole cer- 
 emonial ritual were in full force." 
 
 £$ this what you call candor £ If fo, I would make 
 ioiv.r further enquiry. Firft, Where and when did John 
 the Baptift practice circumciuon ? Secondly, When did 
 Jefos ChriCl and his apoflies teach their adherents the ne- 
 eeflity of bein£ circumcifed ? and Thirdly, IfJ-fus 
 Chriifc *nd his difcipies paid ftri& attention to the whole 
 ceremonial in {iit ?\t ion, why did the Pnarifees fo often 
 ?<ccufe Tcfus Cnriil of making void the tradition- of the. 
 fathers, and Chrifl in reply tell them, thit they made 
 void the law of God, through their tradition ; which 
 contrcyeriy is (o repeatedly recorded in the New Tefta- 
 roent ? I need net multiply quotations here. Moreo- 
 ver, that John's minidry and oaptifm, and the miniflry, 
 of Jefus Chrift. was all under the law, or Mofaic difpen« 
 Cition, would admit of fome query, and (houid have been 
 p Q*ed before ir was afierted. Let us lilten to the word 
 of God, for informal ion on this fubj"£t. ; which is the 
 or.lv Judge that can decide the safe now before us. In 
 wiiTcn th~ followine feriptures are decided witutiTrs. — 
 ifft-E DSGINNIN.G OF r HE GOSPEL OF JESUS 
 CHRIST, THE SON QF GOD.' Mark i. i. * The 
 law and the prophets were until John : foce that time 
 jht- kingdom of God is pr ached, a/id ev-ry man pre IT- 
 exh Uao it.' Luke xvi. 16. « Now when John hadhear^ 
 
4*" 
 
 in prifon the works of Chrift, he fen*- two of his rJifclples* 
 And faid uuto him, Arr thou he tnat ihouhi come, or 
 do we look for anothti ? J fus arifwercd and faid ur:tr« 
 them, Go and fhew John again thofe things which ye: 
 do hear and fee : The blind receive thrir fight, and the 
 lame wak ; the lepers are cleanfeci, and the deaf hear ; 
 the deal are raifed up, and the poor have the gofpe! 
 preached to them. And bltflc'd is he, whofoever {ball not 
 be ©fF nd-ed in me. And as they departed, Jefus began 
 to fay unto the multitudes concerning John, Wnat wet C 
 ye out into the wildernefs to fet ? A rccd Cn iken with 
 the wind ? But what went ye out for to fee ? A 
 man clothed in foft raiment ? Behold, rhey that wear 
 foft clothing are in king's houfes. Bur what went ye 
 out for to fee ? A prophet t yea, I fay unto you, and 
 more than a prophet.' Matthew xi 2 — 9 * And }c( : .>^ 
 went about all Gallilee, teaching in their fynagogue?, 
 and preaching the gofpel of vhekingdom.' Mat, iv. 23. 
 I think, Sir, thefe paffiges tcaWi us, that the new c'iI- 
 penfation commenced at the coming of Chrift 2nd hrs 
 forerunner; notwithtianriing, that fome tnings relating 
 to the old one, did not wholly ceafe, until the GfUcIfTr- 
 ion of our Saviour. And by proving this glorious truth, 
 have dif proved your whole arguments in this ucTrion.—- • 
 Notwithft'anding, 1 (hall notice a few things more, con- 
 tained in this fe£tion. 
 
 In the 57th p.ige, you (late, « After Cbihl, on a cer- 
 tain creation, had healed a it per, he commanded him m 
 go his way and Chow n'imfelf to the prieft, and offer the* 
 gift that Mofes commanded lor a teJl'imony unto the r. 
 This direction from Chiift, proves, .that the ceremonial 
 law was in fuH force." 
 
 Sir, h this direction from Cbtii^, fvfiicitnt to prov« 
 that the whole ceremonial law was in fail force ? If the 
 whole of the ceremonial law had been in full force, u it 
 not reafonable to fuppofe, there would hwr hern fr r- 
 account of our Sa*icut and John the Bapii'.t c ••.}"■ 
 
4* 
 
 focnfi^es and the like ? Not only fo, doth not this fcrjp- 
 ture explain itfclf ? This direction from Chrift was for a 
 te llinriof y unto them — unto whom? unto the Jews, 
 who were ftill tenacims concerning their law of cere- 
 monies. Somewhat like as Chrift, on a certain cccaflon, 
 directed Peter to go and take the nfh that come up firft, 
 and rake the money that was in his mouth, and give for 
 him and Peter. Would it be fair and honMi, to fay in 
 this cafe, that this proved thut paying tribute to Csefar p 
 wvis a go'pel rtquiiition ? Would it not be equally as 
 fair and juft as the cafe above referred to ? In tins fame 
 57th pa^/r, you (late two things mor**, which I ftull no- 
 tice. The firft is, <4 It com iuHvely appears from anoth- 
 er consideration, that John's baptifm was not the gofpel 
 baptii'm, ftoce he fid not m?.ke ufe of the names of the 
 'iiinity in the adouniftiation*" 
 
 This y.°u undertake to prove, from the Holy Ghoft 
 being not yet given, ^fc will not fay that he did baptife 
 i the names of the Trinity, but as great reafon may be 
 offered to make it appear probable that he did, as you 
 have offeree!, from which you affert that he did not. It is 
 true that the Holy Ghoft was not yet given, in the manner 
 that it was in the day of Pentecoft \ neither was it gen- 
 erally understood by that appellation: Notwithstanding, 
 ■we are informed, holy men of old wrote as they were 
 moved by the Holy Ghoft ; which renders it pof- 
 £i k ;Je, for ought that v/e can determine, that John rniiiht 
 have baprifed in the names of the Trinity, though ufi:)g 
 a different phraf-ology. But fuppolV that he did not ; 
 does this coociufivcly prove that his baptifm was in no 
 refpecl £ofptl naptifm ? It is plain from the bible, thdt 
 Father, Son, and Holy Ghoft highly approbated it. The 
 Son himfelf Jttbmiiiing to it th Holy Ghoft defending in 
 bodily (hape,Hke « dove,anH a voice from the adorable Fa- 
 ther, faying:, 5~£& w n>y btloved Son, hear ye him. Since 
 the adorable Jehovah nath thus owned andappr bvfed 
 •he bapufm of John, I know no juft caufe to fport at it, 
 or tnSc wiih it : This is a dangerous ground for con- 
 
43 
 
 tempt here. Perhaps the reader may think that thefe 
 favings are not apropos to the remarks contained in your 
 bo >k. 1 will here fei & another patTage, and leave the 
 Trader to judge tor himfelf whether hey are or not :— 
 Which is, %t And here I obferve that John's bzprifm was 
 peculiarly his own, as it commenced and ended with 
 himfdf." page 55. 
 
 I think this ia going one ftep further than the ancient 
 fcrioes and pharifees dare to go; for when our Saviour 
 afks them the queftion, < The baptifm of John 1 whence 
 was it from heaven, or of men ? And they reafoned with 
 themfelves, faying, if we (hail fay, from heaven ; he 
 will fay unto us, why did ye not believe on him ? But 
 if we (hall fay, of men ; we fear the peoph : for all 
 hold John as a prophtt : And they anfwered Jcfus, and 
 faitl, we can ot tell ' Matt. xxi. 25 — 27. If John's 
 baptifm was peculiarly his own, it certainly muft have 
 been of man j if it were not of men, (for ]o^n t iurely,. 
 was no more than a man, and fervant of the Lord,) con- 
 sequently, had the pharifees of eld, been of your opin- 
 fon, that it was peculiarly his own, they could have 
 had no other thing than the fear of the people, to anfwer 
 the qucftion at large* 
 
 The next thing I would notice, in this fe£Hon, is, your 
 faying, •« befides, we have a peculiar account ot lume, 
 who had Keen rhe fubje&s of John's baptifm, afterwards 
 receiving gofpel bapiitm." 
 
 You here refer to a certain circumftance, recorded 
 in the ic;*h of Acls, whe.Te Paul held converfation with 
 fome of John's diiYiples * He faid unto them, Have 
 ye reccivrd the Holy Ghoft fmce ye believed ? And 
 they (aid unto him, wr have not fo much as heard » he- 
 ther there be any Holy Gru ft. And he faid unto them, 
 unto what then were ye baptifed ? and they faid, unto 
 Ji hn's baprifm. Then fid Paul, John verily b^ptiled 
 with the. baptifm of repentance, faying unto the 
 
44 
 
 people, that they fhould believe on him which fhouM 
 come after him, that is, on Chnft J lug, When 
 they heard this, they were baptifed in the name 
 of the Lord Je^us/ 'l'hat this was jrofprl baptifm., I 
 imall not deny ; but that u was water haptilm, 1 wV.Il 
 not admit until it be proved. Had you coupltri this 
 tt xt with thofe under the other fedftion, as the baptilrn 
 ot the Holy Ghoft, I think, you would have come much 
 nigher the truth, than you have now ; a& it is a point 
 clearly intimated in the very next yctfe. * And wkn 
 Ptul had laid hij hands upon them, the Holy Ghi-ft 
 come on them } and they fpake with tonpu<s and proph- 
 eftf-d.' Acts xix. 6. Another thing in which John's 
 baptifm doth not fuit you r is " John's baptifm was not 
 the feal of the covenant of grace." pape 58. This ar- 
 gument I fhall not try to confute, for i' is true, and the 
 fame may be laid of baptifm mentioned in the new tcfta- 
 menr. In the fame page, you affert, <« Nothing was 
 faid by John, or intimated by any one concerning him, 
 importing that his difpenfation was defigneirt, either lefs 
 or more to effc£t the ordinances or modes of the Jewifh 
 wor(hig. wr 
 
 I will here feleft a few p. ; fT ges of rivine truths, in 
 crder that the reader may iee how amiable fuch . fl~ r - 
 tions appear, when compared with the gofpd of J 'us 
 Chnft. « But when he faw many of the Pnarifets and 
 Sidducees come to his baptifm, he faid unto thrm, O 
 generation of vipers, who hath wameil you to flee from 
 the wrath to come ? B»ing forth therefore fruits meet lor 
 Ttpemance: And think not to fay within youiftlves, 
 "We have Abraham to our father: for I'fay unto you, 
 That God is able of thefe Stoves to raife up children un- 
 to Abraham' Matt. iii. 7, 8, 9. I will hert juft note, 
 that the pharifees were Jews, and held a leading pofl in 
 the J. wilh church. It will alfo be remembered, thai 
 John h^re imports, that God wa3 able of ihefc ftons-s, 
 that is, of thefe Gentiles, to raife up chi?c!ren unto A- 
 braham * 7 tgiteabJe to feint Paul's defcrrption of ABra- 
 
45 
 
 ham's feed. c And if ye be Chrift's, then are ye A6ra- 
 ham'sfeedjand heirs according to thepron»ife.' Gul.iii 29. 
 In your 60th page, you affert again, "The baptifm of 
 John was vaftly important in its feafon j but to argue 
 that it was the gofpel bdptifnv becaufc Chrift fubmittsd 
 to it, avails nothing." 
 
 May God forgive you this fin : For furely, to trifle 
 thus with the example of our bleffed Lord, mufl be a fin 
 of the mod aggravated nature. Read the heavenly 
 mandate of our Divine Matter, and fee whether it avails 
 nothing. « He that loveth father or mother more than 
 me, is not worrhy of me ' T a-nd he that loveth fon c? 
 daughter more than me, is not worthy of me. And he 
 that taketh not his crofs, and followeth after me, is not 
 worthy of me.' Matt. x. 37, 38. Has our Lord com? 
 into this world, and by his life, fet an example for his 
 followers, and commanded them exprefsly to follow 
 him ; and yet his being baptifed of John in the river 
 Jordan of no avail ? Did he at any time, when he com* 
 manded his difciples to follow him, make this exception^ 
 that they muft not follow him in the ordinance of bap- 
 tifm ? If not, why dare you to make it ? Did nof our 
 Lord underftand what he faid, 3nd what he was doing, 
 when he fet the example, and commanded his children 
 to follow him ? Indeed, is there any one inftance record- 
 ed in all the word of God, when all heaven more glo- 
 rioufly approbated the event, than when our glorious 
 H-ad was immerfed in the river Jordan? Ought not 
 every heart to melt in the deeprft contrition, while 
 touched with a fenfe of fuch condefcenGon ? It is no 
 wonder that the* Ethiopian eunuch (hculd eitc^m it.as.a,. 
 high privilege, to follow fuch a glqrious Leader as this ;. 
 and to imitate fuch, a worthy example. Well might 
 the fimermen be attracted with this civine p^rfon, and 
 the numrrous multitude on the H.^y of Pentr-coff go 
 forth At the bidding of faint Peter, to follow the mttk 
 and lowly Saviour of fimiers, 
 
4& 
 
 As much as this venerable inflltution has been ridi- 
 culed by the profane, and trifled with by profefTors — 
 ftill the Chief Shepherd has ever had a flock delighing 
 to follow his footfteps. And was there one flep that 
 our dear Redeemer took while here below more eafy tor 
 be feen than in the ordinance of baptifm ? In the 6 ift 
 page, you further obferve : "The import of John's bap- 
 tifm in its application to our Lord, we may gather from 
 his words — that it behoved him to fulfil all righteouf- 
 nefs : What righteoufnefs now mufi: he fulfil ? It could 
 be no other than ceremonial righteoufnefs. As he is 
 now to be clothed with the office of High Prieft, he 
 mull be regularly inducted into his work/' 
 
 To thefe fayings, I have two things to obferve : The' 
 fir ft is, I challenge your authority for faying, that it 
 could be no other than ceremonial righteoufnefs, that 
 our Lord fulfilled in his baptifm. Indeed, Sir, it is ev- 
 ident, that his being baptifed could not be fulfilling cer- 
 emonial righteoufnefs, fince no fuch thing as baptifm 
 was even fo much as mentioned in the whole ceremo* 
 nial law. In order further to confirm the point that this 
 was not ceremonial righteoufnefs, let it here be afked, 
 what ceremonial righteoufnefs is ? If we pay good heed 
 to the fcriptures of truth, rft'ty will furtly determine this 
 point. Deut. vi. 1, Teads thus : * Now thefe are the 
 commandments, the ftatutes, and the judgments, which, 
 the Lord ycur God commanded to teach you, that ye 
 might do them in the land whither ye go to pofTefs it.' 
 The remaining pan of this chapter is taken up with in- 
 forming the children of Krael more particularly, what 
 thefe ftatutes and commands are ; and then clofes with 
 thefe words : < And it (hall be our righteoufnef?, if we 
 obferve to do all thefe commandments before the Lord 
 our God, as he hath commanded us.' From thefe paf- 
 fages of truth, we are taught that law righteoufnefs is 
 doing the things commanded in that law to be done. — 
 And hence it is, that the apoftle Paul, (fpeaking of his 
 former experience and the ftrift attention he had paid to 
 
47 
 
 the cerimonial law,) faith * touching the righteoufnefs 
 which is in the law, blamelefs/ Phil. Hi. 6. If this in- 
 formation concerning law righteoufnefs be correct, then 
 it is reduced to a certainty, that Chrift's being baptifed, 
 could not be fulfilling ceremonial righteoufnefs ; unlefs 
 ibme part of that ceremony actually required baptifm. 
 And as it is certain, that there was no fuch thing as 
 baptifm ever required in any part of the ceremonial law, 
 nor even in any part of the old difpenfation, it is equal- 
 ly as certain, that Chrift being baptifed in the river Jor«< 
 dan, was not fulfilling the righteoufnefs of any one cer- 
 emony in the old difpenfation ; and of courfe, inftead 
 of this folemn tranfac~Uon proving that the baptifm of 
 John was under the old difpenfation, it is an inconteft- 
 ible evidence that it was not. The fecond thing I would 
 remark, is, your exertion to prove that this was ceremo- 
 nial righteoufnefs, that it was to give him a regular in- 
 duction into the office of High-Prieft : That Jefu» 
 Chrift was Prieft, as well as Prophet and King, is a glo- 
 rious truth ; but that he ever executed the Prielt's office, 
 as thofe priefts under the law did, is net true. The 
 bufinefs of thofe priefts under the law, was, to burn in- 
 cenfe, and effer facrince for fin — firfl for themfelves, and 
 then for the people : but Jefus Chrift being High- 
 Prieft, it was neceffary that he mould have fomewhat to 
 offer alfo : And the apcftle tells us what it was, that 
 he fhould offer himfelf a facrifice without fpot to God ; 
 and that he hath by one offering forever perfected them 
 that were fanclified, no account, or the fmalleft inti- 
 mation in the New-Teftament, that he ever offered any 
 facrifices until he offered himfelf once for all. And if 
 he was made a Prieft after the order of Mekhifedec, and 
 not after the order of Aaron, why is this intimation that 
 he muft be wafhed, in order to fit him for the prieft's 
 ofike ? Ue, as God was eternally fitted for his office and 
 the Godhead prepared for him a boJy, and hence he 
 was perfectly fitted without coming to John, or any of 
 iris creatures. Another unhappy event on your fide of 
 the queflion, is, « Fcr it is evident that our Lord fprang 
 
4* 
 
 but of Juda ; of which tribe Mofes fpake nothing con- 
 cerning priefihood. And it is yet far more evident : for 
 that after the fimilitude of M^lchifedec there ariA-th 
 another prieft, WHO IS MADE, NOT AFTER THE 
 LAW OF A CARNAL COMMANDMENT, BUT 
 AFTER THE POWER OF AN ENDLESS LIFE. 1 
 Heb, vii. 14, 15, 16. This laft paffagc is fo full to the 
 cafe in debate, that it needs no comment at all. Cor- 
 refpendene with it, doth the apoftle teftify again : « But 
 Chrift being coane an high prieft of good things to 
 come, by a greater and more perfect tabernacle, not 
 made with hands, that is to fay, of this building ; Nei- 
 ther by the blood of goats and calves, but by his own 
 blood he entered in once into the holy place, having ob- 
 tained eternal redrmption for Ub : For if the blood of 
 bulls, and of goats, and the afhes of an heifer fprinkling 
 the unclean, fanftifieth to the purifying of the flefh ; 
 how much more fh ^11 the blood of Chrift, who through 
 the eternal fpirit, offered himfelf without fpot to God, 
 purge your confeience from dead works, to ferve the 
 living God ? And for this caufe he is the mediator of 
 the new teftament, that by means of death, for the re- 
 demption of the tranfgrtflions that were under the firfk 
 teftament, they which are called might receive the prom- 
 lfe of eternal inheritance.' Heb. ix. ti — 15. Are wc 
 not taught by thefe fcriptures, with the whole fcope of 
 divine truth, that the priefts, facrifices, and altars, on 
 which thole facrifices under the law were offered, were 
 ail types ;>nd fhadows, of which ChrifVs was the glori- 
 ous antitype and iubftance ? Jefus Chrift, in his prieftly 
 office, was the altar, prieft and facrificc. His divine 
 nature was the altar, on which his humanity was ma^e 
 an offering to God ; typified by thofe ahars under the 
 law, which were to be built, nor of h^wn (tone, nor of 
 brkk 1, which is again implied, Mat. v. 23. « Therefore, 
 if thou bring thy git tc the al'ar.' It is alfo implied in 
 the above paiTage ; « Who through the Eternal Spirit 
 offered himfelf without fpo» to God.' But is more 
 Clearly explained, in Mat. xxiii. 19. ■ For whether is 
 
^9 
 
 •greater, the gift, or the altar that fan&ifieth the gift f 
 Importing, that though it was impoffible for the divine 
 nature to fufFer, yet the union of the two natures, jud- 
 ]y eflimated the fufTerings and made an atonement for 
 fin, which is infinite, and perfectly adequate to the re- 
 quifition of a divine law. That Chrid's human nature was 
 the facrifice, is an undoubted truth ; and that both fcul &: 
 body were made an offering, is equally true. See Pf. xvi. 
 io. 'For thou wilt not leave my foul in hell ; neither 
 wilt thou fuffer thy holy one to fee corruption.* And 
 Matt. xxvi. .38. « Then faith he unto them, My foul is 
 exceeding forrowful even unto death.' And that he as 
 pried offered up himfelf without fpot to God, hath al- 
 ready been proved. From this date men? it appears that 
 Jefus Chrid was the glorious antitype, of which Thofe: 
 altars, prieds and facrifices were types. If To, where is 
 the propriety hi arguing that he muft have the fame cer- 
 emonial induction into his office, as thofe prieds under 
 the law had, who were only types ? If Jefus Chrift had 
 4>een only a type, then it would have been neceffary that 
 he fhould have had a typical induction into his office ; 
 but as he was the .antitype, the '-reality, the fubftance of 
 •the types, See, it behoved him to have an antitypical 
 induction into his work ^ and hence, he was mace ,i 
 pried, « not after the law of a carnal commandment, 
 but alter the power of an endlefs life.' And thus wc 
 fee, his reward was with him, and his work before him. 
 In the 62.1 page, fpeaking of baptifm as adminift-red by 
 Ctirid's ciifciples before his death, you fay, " If this ha i 
 been the golpel baptifm, it would appear unaccountable 
 that he fhould give them another coratcorifupn. 
 
 I think, Sir, that your unaccountable fayings, are very 
 eafiiy accounted for. Why is it more drange cr unac- 
 countable that he fhould give them renewed and enlar- 
 ged directions, concerning baptifm, than that he fhould 
 give them renewed and enlarged dircdlions concerning 
 preaching the gofpil ? He afluredly Cent them forth 
 fore bis death ; and after his rcfurr :cTtiori he fent them 
 
jo 
 
 forth again. The plain import of both cafes was, not 
 immediately and wholly a new commifiion, but a re- 
 newal, with greater power, and fome alterations. 
 
 part 
 P- 
 
 The lafi: thing I fnali notice in this fecYion, is a pa: 
 of your inference, in which you fay, " If John's bap 
 tifm and the gofpel baptifm are fubftantially different in 
 their imports, as has been proved, fo that we feel our- 
 fel.ves bound by exprefs orders from Chrift, not to fol- 
 low his example ; then it would be inconfifient to make 
 his mode of baptifm, be it what it might, efTcntial to 
 gofpel baptifm, without exprefs orders from the fame 
 authority/' 
 
 The firfl thing I would remark here is, that fince your 
 prcmifes are removed by fair argument and the word of 
 God, your inference cannot be admitted. The fecond 
 is on condition your premifes were truth, would your 
 inference be fair and candid ? Would it be truth, fhould 
 we aflert, that the difciples of our Lord not being fo 
 fully empowered to preach and caft out devils before 
 Chrifl's death, as they were after his refurre£tion, that 
 they did not preach at al), neither call out any devils ? 
 Would it not be as true as your inference in this fecYion ? 
 Thirdly, you note, that we fhould not make the mode 
 of John's baptifm efTcntial to gofpel baptifm, without 
 exprefs orders. Sir, is there one fingle example in the 
 word of God, that we have more exprefs orders to imi- 
 tate, than our Lord's being baptifed of John ? Does not 
 every parage in the New Teftament, where we arc 
 commanded to follow Jefus Chrift, afford exprefs orders 
 for obferviog the mode of his baptifm ? or how is it 
 pofiible to follow Jcfus Chrift, and not go where he has 
 gone ? 
 
 prop i 
 
 is*, " By fome it has been plead, that baptifm in (he 
 
name of the Trinity, though performed by a reputed 
 proper officer in the Church and in a mod fclemn man- 
 ner, is no baptifrn, unlefiit be adminiftered in one cer- 
 tain mode. 
 
 The q ueftion here is, who is this proper officer in the 
 church ? Not an unbaptized perfon * he cannot be a 
 pronsr officer. Not in an unbaptifed church •, for theu 
 muft he be partaker of other men's fins. Should it thsn 
 be proved that one mode of baptifrn was exclusively the 
 right one, your obfervation here will be of no great 
 weight. In the 64th and 65.* h pages, you aflerr, (i The 
 mode of applying water, is not fo much as once men- 
 tioned. Perfons were fometimc3 baptifed on the brink 
 of rivers, fometimes in houfes, and in no inftance is it 
 mentioned of their leaving the place where they had 
 been worfhipping and going to tome other, to be bap- 
 tifed."- 
 
 If you ir tend' to import here, that perfons were bap- 
 tifed in the water near the fhore, it is undoubtedly ths 
 truth ; but if you mean by faying on the brink of rivers, 
 that they were baptifed on the fhores cut of the water, 
 it is at fuch an extenfive diftance from the truth, that it 
 needs no expofing ;- for I 1 have not a doubt but that any 
 enlightened Chriitian, who reads the word of God> can 
 fee the difference between fuch fayings and the word of 
 righteoufnefs* And that perfons were ever baptifed rq 
 houfes, cannot be proved from the written word of God ; 
 for no fuch (tatement is to be found therein. In the 
 fame page, to fupport your plan, you have ufed the fol- 
 lowing obfervation : «« But though in Jerufalem, water, 
 even for common ufe, was a very fcarcc article, being 
 brought from a diftance, yet here did this vaft multitude 
 receive the {acred feal." This faying may be of fome 
 weight, in the minds of thofe that are wholly ignorant 
 of both bible and hiftory, but of no avail in the minds of 
 thofe who are acquainted only with common hiftory. 
 
 The hiftorical account in Carey's edition of the bible. 
 
52- 
 
 ~ concerning Judea, Paleftine, or the Holy Land, faith : 
 " With refpecl: to the livers of the country, the Jordan, 
 called by the Arabs Sceriah, is not only the molt confid- 
 erable, but next to the Nile, is the largeft, either in the 
 Levant ot in Birbary. It has its fource at the bottom 
 <;f Mount Libanus or Lebanon, and is formed from the 
 waters of two maun tains, which are about a mile diftant 
 from each other. One of them lieth to the eaft, and is 
 railed Jor ■• the other, which is expofed to the fouth, is 
 named D$n. The confluence of the two flreams is 
 found near the ancient city of Cefarea Philippi, which 
 is at prefect only a village, and called Bcline. The river 
 t.a&es a courfe between the E. and S. and after running 
 feven mil?s, runs into the lake Samachon, or Mathon, at- 
 pr^fent called Huletpanias, about frx miles in length, 
 rrom north to fouth, and nearly fcur in breadth, from 
 eafl to weft, The Jordan ifTaes from this hke, and* 
 tljws through a great plain, pairing under a tlone bridge, 
 called J icob'a bridge, confifting of three arches, well 
 eondruclcd. The ri-vsr then continues its courfe as far 
 as the like of Tiberias, near the ancient cities of Ghora- 
 7.\'\ and Capernaum, where it mixes with its waters. 
 "When it iffues from this lake, which h about eighteen 
 iTiiles in length, and eight in breadth, it takes the name 
 of Jordan major, dividing Pcra from Samaria, the plains 
 of the Moabites from Judea, and. receiving the waters 
 of the Dibon, the Jazer, the J^icob, and the Gorith ; 
 after being augmented by Chef: ftreams, in a courfe of 
 CrStxy five miles from the hke of Fiberias, or tea of Gal- 
 lilee, it difcharges i'tfelf into the dead fea. The Jo dan, 
 in the rainy feafons, overflows its banks, to the tiiftance 
 of more than four miles ; and on the account of the un- 
 cquality of the ground, forms two or three channels. — 
 Its current is extremely rapid, and the water always 
 muddy; but when taken from the Tiver and put into 
 any kind of veffcl, it very foon clarifies, and is fweet." 
 
 From this hiftorical account, it is evident that this 
 tiHfi the lakes and fraallc-r dreams, fuppliedtbe cran* 
 
53 
 
 try round about Jerufalcm with water fufficient for im* 
 merfing. To this hiftorical account I would add one 
 tefti'mony of divine authority. John iii. 23. * And 
 John alfo was baptifing in Enon % near to &alep>; becaufe 
 there was much water there*, and they came and were 
 baptifed.' Ir will here be remembered, that a former 
 quotaiion fays, <« and in no inftance is it mentioned of 
 their leaving the place where they had been worfriip- 
 ping and going to fome other, to be baptifed." This 
 may be truly faid to be a fuhtle obftrvation ; as there is 
 no account that the people who come to joint's baptifm 
 had been previoufly worshipping at any certain place : 
 but it is an evident certainty, that they actually went to 
 the places where there was a fupply 01 water, when they 
 were bapiifed.' * And they came, and were baptifed. 
 Then went out unto him Jkrufalem, and all ju lea, and 
 all the region round a^out Jordan, and wefre baptied of 
 him in Jordait, confefling their fins,' Man. iii. 5, 6.— 
 From thefe fcriptures, the candid' reader can judge for 
 himfelf, whether the three thoufand or any others were 
 fpnnkled for want of water \Qrmmsrfe\\\) or nor. In ins 
 65th page, you fay again', «« Neither is the word in the 
 original, the EngHlh of which is to baplif", confined to 
 one certain mode of wetting. " From whence is this rc» 
 treat to the original, if it be not becaufe you have efpou- 
 fed a caufe that you cannot fupport in plain E'JgUfh ? 
 Is it common for you or any other man prcfeffing divin- 
 ity, to make fuch a reforr, except,- in cafes where you 
 cannot maintain a fair argument, and hold the tradition 
 of men without ? Sir,* do you realize what contempt 
 you pour upon the great Head of the church by fo do- 
 ing ? Has not the fame infinite God, that firft infpired 
 men to write, ever been at the head of government ? — 
 And has he preferved the word of lighreortfnefs, againft 
 all the afliulrs of earth and hell, whilft they united their 
 force to deftroy it 5 and yet fufFcred thofe hoiy men, 
 whom he raifed up for the exprefs purpefe of tranf- 
 latmg ir,' to tranflate fome certain parts of it wrong ? 
 
54 
 
 it be in the minds of the ignorant, would admit of fomer 
 query. I fhall here, for the firft time, borrow the aid 
 of my ietrned brethren, and from thence (how what the 
 n'ord, the Englifh of which is to baptife, is in the ori- 
 ginal. The firft v/itnefs that I (hall borrow under this 
 head, will be the Rev. Daniel MeiriH, of the Diftri£t 
 of Maine, who had pradtifed infant fprinkiing for many 
 years, as a congregational minifter, until the year 1801 ; 
 :it which time, he, his wife, and eighty. three of hia 
 brethren came out from that denomination, confefTed 
 the truth, were baptifed, conflituted into a chuTch and 
 the Rev. Daniel Merrill ordained as their minifter ; in 
 the fellowfhip, and by the afliftance of the Rev. Doclor 
 Bald win of Bofton, Pitman of Providence, and Will- 
 iams of Beverly. For further information on this fub- 
 jecT, I would refer the reader to the 4th number of the 
 7 ft volume of the MaiTachufetts Baptitt Miffionary Mag- 
 ■ zine, or to Mr. Merrill's Seven Sermons on Baptifm. 
 From the latter of which I have taken the following def- 
 inition 0/ a few of the words which appertain to the 
 ordinance of bsptifra. 
 
 (t 1. Baptifierkn,. Greek ; bapti/ierium and lavacrum, 
 Latin •, a font, a bath, a wafhing place, a vefTel to wafh 
 rhe body in ; Englifh. 2. Baptifma and baptifmos, 
 Greek ; Baptifma and Bo/20, alfo, abluiie faura, Latin ; 
 hapnfm, warning, facred, ceremonial wafhing ; EngliPn. 
 3. Bapufles, Greek j b'afhijl&i Latin ; one who dips, a 
 haptitl ; Englifh. 4. Baptizo, Greek; baptizo, mergo 9 
 /avo. Latin ; to baptife, to dip all over, to wafh ; Eng- 
 lifh. 5. Lnuo, Gr? ek ; iavo t Latin ; to wafh, to rinfe, 
 to bathe *, Englifh." Sermon I. page 9. 
 
 Si I am now* to produce evidence, that this rs a juft 
 and accurate definition of the words. 
 
 <{ The evidence which I hate to rffer, in order to fix 
 precifcly the juft fev.fc and meaning of the words baptifm 
 ; r.d to baptifpy is contained in the following facts. The 
 1 ft, cbmpVirts what the Greek Lexicon, Concordance, 
 
55 
 
 « Schrevelius's Lexicon teftifies, the import of hap* 
 tlfm is lotto, wafhing. Alfo that to baptife fignifies to 
 ivajh, to put under water, or under any other liquid 
 thing ; to fink, dip in, duck or plunge over head, to im- 
 mcrfe. 
 
 " Butterworth's Concordance fays, baptifm is an or- 
 dinance of the New Tcftament, instituted by Jefu3 
 Chrift, whereby a profe fled believer in Chrift is, in the 
 name of the Father, and of the Son, and of the Holy 
 Ghoft, immerfed in, and covered with water, and then 
 raifed up out of it, as a fign of his fellowfhip with 
 Chrift in his death, burial and refurreftion to newnefs 
 of life here, and to eternal life hereafter. The fame 
 Concordance defines the word to baptife, thus — to dip", 
 immerfe, or plunge. 
 
 " Entick's Dictionary fays, that- — Baptifm is a facra- 
 ment that admits into the church. — Bapttfer, one who 
 chriftens, or dips. — Baptif}ery y the place of baptifing at, 
 a font. — Baptife, to chriften, plunge overwhelm. — Bap' 
 Wed', admitted to baptifm, dipt, &c." Sermon II. p. \g. 
 
 This cloud of teftimony with regard to the original 
 languages, makes it appear that refortiag to the original 
 languages, is of no ufe when men undertake to eftab- 
 lim a fomething which the word of God will not fup- 
 port. In the fame page, you have quoted the apoftle r s 
 faying, i Cor. x. r, 2 — in which it is written ; < More- 
 over brethren, I would not that yc fhould be ignorant, 
 how that all our fathers were under the cloud and all 
 panned through the fea \ and were all baptifed unto Mo- 
 fes in the cloud and in the fea/ " The wetting in this 
 inftance, could not have been more than a niift from 
 the cloud, or a fpray from the fea. The mode in this 
 inftance, was, noqueftion, fprinkling, yet it was a prop- 
 er baptifm." 
 
 I would here juft note, that in a former fe6Vion, you 
 tell us, that the lirft gofpel baptifm was administered at 
 
S 6 
 
 proper baptifm when our fathers parTed through the fea. 
 What kind of reafoning is this? That ail our fathers were 
 fprinkled in the cloud and in the fea. I think that in- 
 flead of being lprinkled, they were completely over- 
 whelmed : The fea being like walls on either fide, and 
 the cloud coyering them •, which completely makes up 
 the import of the word, in the cloud and in the fea. — - 
 Moreover, the apoftle h*d here a more immediate refer, 
 ence to the figure of baptifm, than to baptifm itfelf ; as 
 may be feen by the following part of the fame difcourfe. 
 * And did all eat the fame fpiritual meat ; and did all 
 drink the fame fpiritual drir,k : (for they drank of that 
 fpiritual rock that followed them} , and that rock was 
 Cnrift/) The (puitual m<?at here fpoken of, was the 
 quails and manna, they ate in the wil.lein.fs; which 
 was fpiritual on the account that it typified the bread of 
 life. That like as Mdfcs fed the children of Ifrael in 
 the wHclernefs, fo fhould the Son of man feed the fpir- 
 itual feed ol Abraham with the bread that came down 
 from heaven. See John vi. 31, 32, 33;. * Our fathers 
 did eat manna in the defert ; as it is written, he gave 
 them bread from heaven to eat. Then Jefus fa id unto 
 them, Verily, verily, ! fay unto yoa, Motes gave you not 
 that bread from heaven ; but my Father giveth you the 
 true bread from heaven,; For the bread of God is he 
 which cometh down from heaven, and giveth life unto 
 the world.' The fpiritual drink that they drank of, was 
 fpiritual, on the account of its being typical ot the water 
 of life ; whereof if a man diinks he (hall never die: — 
 The rock that followed them alfo, was not Chrift actu- 
 ally, but typically : That like as Mofes fmote the ro.k 
 in the wildernefs, from which the water gufhed out for 
 the thirfty lfradites, .and followed them through the 
 wildernefs; fo when the fword of juftice was unfurled* 
 and fheathed itfelf in our- Saviour's blood, the water of 
 life guflied forth for the fpirirual Ifraelites, and follow- 
 ed them in a river of life, through 3II the journey of 
 
 life, until it lands them in the boundlefs ocean of love> 
 • *. d n A*<, »:~w.. u„~j th.«,i\, ~- >„~*. f:,~,^,» 
 
5? 
 
 by the following fciiptures. I Cor. x. 5. < But with 
 many of them God was not well pleafed *, for they were 
 overthrown in the wiidernefs.' Thefe are our fathers, or 
 the literal Ifraelites of the wiidernefs. John vi. 35. ' And 
 Jefus faid unto them, I am the bread of life : he that com- 
 eth to me, (hall never hunger : and he that believeth on 
 me fhail never thirft.' Thus we fee, that with many of 
 the natural feed of Abraham, God was not well pleaf- 
 ed : And though they efcaped the hand of Pharaoh, 
 pailcd the Red Sea dry ihod, and drank of the rock, typ- 
 ically Chrift ; yet many of them were fiain in the wii- 
 dernefs. Bui they Who are the fpiritual (ted of Abra- 
 ham ; who partake of Chtift already ; eat his uVfh and 
 drink his i A :' O'i ; (hill neither hunger or thirft ; and 
 hence r^falts the neceiTity of keeping a feparating and 
 diftm sS <u'ihir>g line, between the children of the bond 
 an and the children of the free woman. In the 
 66th page, you fey, (fpe?kipg of John's baptifm 3 j that 
 *' He b, ptiied in Jordan, arvd in the wilderntfs, and in- 
 dttri) we know not, in. how many different places, tut 
 as to the mode of his baptifm it is left uncertain- among 
 the non-cflentiais/* 
 
 The firft thing I have to enquire, is, are you aware, 
 Sir, of what your acknowledgement in the ft- ft part of 
 this quotation amounts to, in thus far agreeing with the 
 word of Godi that John baptifed IN Jordan ? Should 
 you, Sir, as you live near the North River, fend a mef- 
 ferger, and fetch from thence a little water in a bafen 
 to baptife with (rs you- call it) would a byllandcr, in that 
 cafe, Teport that you baptifed in the North River ?— 
 Should he do ir, would he tell the truth r- But further *, 
 fhoulo you repair to the river fide, and take from thence 
 a little water, 2nd with it fprinklethe fu'bje<St of baptifm, 
 would it in this cafe be reported tnat you baptifed in the 
 North River ? The fecond thing I would enquire, is, 
 what you mean by faying that the mode of baptifm is 
 ivot eiTentiol ? To re fit £1 light on this fubjecl, let me 
 further afk, whether bapufm is every thing — any thing 
 
55 
 
 *— nothing, or fomething ? To plead that it is every 
 thing, you would, perhaps, not be difpofed, and to 
 plead that it is nothing, would crofs your own track j 
 and to plead that it is any thing (ihat is) no one deci- 
 ded thing, in diftincTtion from every other thing, would 
 render your whole labor in this treatife vain ; for fure* 
 ly, if baptifm be any thing, juft what the fubject would 
 wi(h to have it,, no one in this cafe can be wrong ; and 
 of courfe needs no correcting. If it be maintained, 
 then, that baptifm be fomething, the mode is alfo fome- 
 thing. I would here afk, can there be fuch a thing as 
 water baptifm, without fome mo»e? If there cannot,, 
 then mode is effential ; as there can be no baptifm with- 
 out. If then it be proved, and that irrefiltibiy, that 
 fome mode is eflential to water baptifm, is it not equal- 
 ly as eflential, what mode ? I (hall here fcle£ the con- 
 feflions of feveral learned and pious divines, refpecUng 
 what the ancient apoflolic mode of baptifm was 5 the 
 greater part of which, I fhall take from thofe who prac- 
 tifed fprinkling, notwithftanding they made fuch coa- 
 fiflions. 
 
 41 Do£ior Mofheim, a very noted church hiftorian, and 
 sot very friendly to the Baptifts, bears direcTteftimony 
 that John, ChrilVs forerunner, and the church rn the 
 firft ages of Christianity, pra£Vifed immerfion as the 
 mode of baptifing. The following you may take as a farn- 
 ple of his evidence. « The exhortations of this refpec- 
 table mcfflngtr (John) were not without effect, and 
 thofe who, moved by his folemn admonition, had form- 
 ed the refolution of correcting their evil difpofitions and 
 amending their lives, were initiated into the kingdom of 
 the Redeemer by the ceremony of immerfion, or bap- 
 tifm. ,# 
 
 ** Speaking of the church in the fecond century, he 
 
 fays, « The perfons that were baptifed, after they had 
 
 repeated the creed, confelTed and renounced their firs,. 
 
 and particularly the devil in his pompous allurements^ 
 
 * Qtnl* L Chcrp. Hi, SeB, 3. 
 
59 
 
 were tnvrnerfed under water, and received into Chrift** 
 kingdom by a foiemn invocation of Father, Son, and 
 Holy Ghoft, according to the exprefs command of our 
 blcffed Lord.* 
 
 « The Dotlor fpeaking of fome inferior feels of the 
 feventecnth century, and particularly of a feci: called 
 Collegiants, fays, « Thofe adult perfons, that defire to 
 be baptifed, receive the facrament of baptifm according 
 to the ancient and primitive manner cf celebrating that 
 inftitution, even by winter/ton'-^ 
 
 " Mr. Bailey, in his Etymological Englifli Dictionary, 
 fays, * In ancient times, this (baptifm) being performed 
 by immerfion, the perfons fo initiated went into a river, 
 &c. and were plunged.' 
 
 fi John Calvin, in his Injlitutlons, Book IV. chap. xv. 
 feci. 19, fays, * It is certain that the manner of dipping 
 was ufed of the old church? 
 
 " Dr. Cave, a great fearchcr into antiquity, fays, 
 * ( That the party baptifed was wholly immerfed, or put 
 under water, which was the common, constant ', and univer- 
 Jal cuftom of thofe times ; whereby they did fignificant- 
 Jy exprefs the great end and effecls of baptifm, repre- 
 senting Chris's death, burial and refurre&ion, and, in 
 conformity thereto, our dying unto fin, the deftrticlion 
 of its power, and our refurreclion to a new courfe of 
 life/ &c." 
 
 Thefe witnefTes are contained in Merrill's Seven 
 Sermons, pages 31 and 32 ; of whom I have fpoken in 
 a former page, as being formerly a congregational miri- 
 ifter ; who commenting on the above quotations, with 
 fcveral others of the fame kind, fays, page 33 ; 
 
 " The reafons which are alleged why fprinklinpj may 
 be fubltituted for immerfion, are, the want of health, in 
 fome inftances where they fuppofe baptifm to be necef- 
 fary ; the weaknefs of COnftitution with refped to fome, 
 
 * Cent. II. Part 11. Chap. v. Sett. 1 2. f Volume v. 
 page 488. 
 
€o 
 
 and the coldnefs of climate with refpe£l to many, and 
 as to all in northern climes in the wintery feafon. Here 
 is a filent acknowledgment, that it is not the inftitution, 
 that it is not the permiffion of Chrift, but mere acciden- 
 tal and local circumftances, which mak«» it lawful to 
 lay by the command of Chrift, and receive in its Head 
 the precepts and commandments of men." 
 
 " The author of the Letters (page 34 of Merrill's Sev- 
 en Sermons) to Bifhop Hoadlyy in the twenty-third page, 
 writes thus : • Mr. Baxter, we have already ften, ex- 
 cufes the matter by the coldnefs -of our climate. Cal- 
 vin, the celebrated reformer of Geneva, obferves in his 
 Expofnion of A£ts viii. 38, * We fee here what was the 
 baptifma! rite among the ancients, for they plunged the 
 whole body in the water." 
 
 Thefe honed confr;:flions of good men, while they 
 fhe'.w us, that notwithstanding they might in reality be 
 goo i, were utterly inconfittent in making fuch confef- 
 fions, and praclifing contrary thereto. They alfo prove 
 to us, that immerfion is the only mode of gofpel bap- 
 tifm. I have not fele&ed thefe hun,?.n teftimonies, for 
 the want of more witnefs in the word of God ; but for 
 the fevkt of the more Bakiftra&ed among my Predobsp- 
 tilt brethren, that th^y may fee wlut the conr'eflions 
 and acknowledgments of their more learned brethren 
 have been. To the foregoin ', I (hall aud a number of 
 WrtneiTes of divine authority, that fpeak full to the cafe 
 now before us. Matt. Hi. 16, 17. « Aud Jefus, when 
 he was baptifed, went up ftraightway out of the water : 
 and lo the heavens were opened unto him, and he faw 
 the Spirit of GO'S defcending like a dove, and lighting 
 upon him. And lo, a voice from heaven, faying, This 
 is my beloved Son, in whom I am well pleated.' See 
 a!f>, M«jrk i 9, 10. ' And John alfo was bapti- 
 Viig in Enon, near to Saiem, becaufe there was much 
 water there. ? John iii. 23. ' And as they went on their 
 WAy, they came unto a certain water •: and the eunuch 
 (aid, feej here is water, what doth hinder me to be bap- 
 
6i 
 
 tlfed ? And Philip faid, if thou believeft with all thine 
 heart, thou mayeft. And he anfweted and faid, I be- 
 lieve that Jefus Chrift is the Son ot God. And he com* 
 'manded the chariot to (land (till : And they went 
 down both into the water, both Philip and the eunuch, 
 and he baptifed him. And when they were come up out 
 of the water, the fpirit of the Lord caught away Philip, 
 that the eunuch faw him no more.' Ads viii. 36, 37, 
 38, 39. * Know ye not, that 10 many of us as were 
 baptifed into Chrift, were baptifed into his death ? (That 
 is, into the figure of his death.) Therefore we are bu- 
 Tied with him by baptifm into death, that like as Chrift 
 was raifed up from the dead by the glory of the Father, 
 even fo we alfo (hould walk in nev/nefs of life.' Rom. 
 vi. 3, 4. ' Buried with him in baptifm, wherein alfo 
 you are rifen with him.' Col. ii. 12. < Let us draw 
 near with a true heart, in full aflurance of faith, having 
 our hearts fprinkled from an evil confeience, and our bod- 
 ies warned with pure water.' Heb. x. 22. From thefe pil- 
 lages of truth we are taught, firft, That in the apoftolic 
 age, they reforted where there was MUCH water for 
 baptifm. Secondly, That they were v baptifed IN the 
 water, not out of it, or round about it, but IN it.— ~ 
 Thirdly, That they were BURIED in it, not fprinkled, 
 or poured upon, but BURIED in baptifm. And Fourth- 
 ly, That baptifm, of itfelf, is to figuratively hold 
 forth Chrifi's death, burial and refurreclion 5 and alfo, 
 of our death to fin, and refurre£fcion to newnefs of life, 
 and true obedience. From all which it is warrantable 
 to fay, that immerfion or dipping is the only mode of 
 baptifm recorded in the New Teftament. None other 
 can be produced : And hence, all the pretenfion of any- 
 other mode of baptifm, on the ground of probability, 
 where there is no probability ; or on the fandy founda- 
 tion of, if, and, and, referve, is mere hypocrify, and 
 ought to be viewed and treated as fuch, by every under- 
 ftanding Chriftian. 
 
 la the 65th and 67th pages, you haye brought to view 
 
b2 
 
 f : e cafe of Philip and the eunuch, or Philip's baptinng 
 the eunuch ; on which you have made a general com- 
 ment. The firfl thing I fhall notice here is, you tell us : 
 " The original words here tranflated into and cut of are 
 differently tranflated in many other pafHges in the New 
 Teftament." You have not been kind enough to tell 
 us what they mean in thofe cafes where they do not 
 mean the fame thing that they do here. It might puz- 
 zle you or any other man, to make it appear that the 
 word INTO, in fome parts of the word of God mesns 
 any thing elfe but juft what it fays. It is faid in a cer- 
 tain place, that the whole herd of fwine run violently 
 down a fteep place into the fea, and were choked. I 
 fuppofe that ro one will be difpoled to plead that the 
 word in this cafe was tranflated wrong : And if it be a 
 .given point, that the tranflators did underftand the 
 meaning of the word in this cafe, why not in the cafe 
 above. Another thing you plead in this cafe, is, « That 
 ftoing down into the water, and coming up cut of the 
 water, were really no part of baptifrn." In this part of 
 the argument, you have proved that which I have never 
 heard denied, But if a little fprinkling were fuflicienr, 
 where was the neceflity of going into the water ? You 
 here argue, that, fi From the ufaj;e of the exprtfaons 
 into and out of, there is the fame evidence that Philip 
 was immerfed all over in water, as that the eunuch was 
 jmmerftd all over in water" — And, " if now plunging 
 be proved from the inftance before us, it muft be prov- 
 ed folely from the fa£t ftstec, that Philip baptifed him, 
 and not from the expreffions into and out of." That 
 plunging is proved from the word baptife, is a real 
 truth ; not only from what has been faid, but from the 
 ufage of the word where t'.ie baptifrn of the Holy Ghoft, 
 and the baptifrn of fuffcring is fpoken of. In the ac- 
 count given in the id chapter of A6ls, of the baptifrn of 
 the Holy Ghoft, we are informed, that the whole houfe 
 wa» filled, which muft necefiarily have overwhelmed the 
 apoflles. And when our Saviour fpcaks of his own 
 £u {Firings, and exprefles it by the word baptifrn, what 
 
<5j 
 
 doss it import ? That his body was fprinkled with a 
 little pain ? No, certainly not. It was his whole body 
 and foul, made to experience an overwhelming death. 
 Hear him cry out in the garden, * My foul is exceeding 
 ibrrowful, even unto death.' Hear his expiring groans 
 on the accuried tree, < My God ; my God *, why halt 
 thou for fake me ? Which piercing voice fhook the 
 earth, bur It the rocks, rent the vail of the temple from 
 top to bottom. The meridian fun, at this awful fcene, 
 veils and hides his blufhing face; while the glorious 
 Sun of Righteoufnefa bows iiis facred head, under the: 
 weight of his Father's wrath, winch he bore for our fins., 
 and thereby laid a foundation fuiikient to bear the whoh- 
 weight of mercy's fabrkk. I think the awful fufFeiiugp 
 of our dear Redeemer, which he expreiTes by the woro 
 baptifm, cannot be viewed, by any real child of God, 
 (though he may b'e an infant in grace) to import a fcnaii 
 lprinkiing with pain. No, furely, rhey who have been 
 made partakers of the benefits of his death, have been 
 taught of God a far more underftanding leilon of divine 
 truth. Flear the Pfalmift perforating Chrilt in his fuf- 
 feriaga : « Save me, G God ; for the waters have come 
 iii unto my foul. I 'link in deep mire, where there is no 
 (landing : I am come into deep waters, where the floods 
 overflow me. They that hate me without a caufe, are 
 more than the hairs of mine head t They that would 
 deilroy rr;e, being mine enemies wrongfully, are migh- 
 ty : then I reftored that which I took- not away.' Pfalm 
 Uix. I, 2, and 4; Moreover, though going into the wa- 
 ter, and coming up out of (he water, be not baptifm it- 
 fglf, do:!i ic- not prefuppofe that fomethi'g now was to 
 be done more than a little fpiinklieg ? For it could net 
 be ncctiTary for Philip and the eunuch both to defcend 
 into the water, merely for the purpofe cf fprinkiing. — 
 Indeed, is not going into the water, and coming out or 
 the water, in this cafe, a (hiking witnefs that Phiiip had 
 beeti acruiiomed to plunge people, when he called it 
 baptifm ? I will here Rate a fimilitude. Should a farm- 
 er, who lived forty miles from market, travel the oil- 
 
6 4 
 
 tance cf forty miles, in order to fell a load of whr^ar, it 
 is certain that this travel to market would not be felling 
 the wheat in market ; and it is equally as certain, that 
 he could not fell the wheat in market perfonally himfelf, 
 without fuch travel. The travel is one thing, and the 
 felling the wheat is another : But the former is a pre- 
 tflfential to the latter. The fame may be faid of Philip's 
 baptifmg the eanueh — going into the water was one 
 thing, and baptiOng was another ; but the former was 
 Lighly necefTary, in order to accomplifh the latter. In 
 63th page, you have mentioned Peter's preaching to 
 Cornelius, and them that were with him. In this cafe 
 you affirm, that " they were then baptifed in the name 
 trf the Lord Jefus. From the statement it is evident, 
 they received baptifm at the houfe of Cornelius." 
 
 Two things are to be noticed here : The fir ft is, that 
 there is no podtive declaration of their being baptifed at 
 all, only that they were commanded to be by Peter. — 
 The ucond is> fince there is no pofnive account of their 
 bting baptifed at all* I know not where your authori- 
 ty is, for faying that they were baptifed at the houfe of 
 Cornelius. The circumftance i3 recorded in the tenth 
 chapter of Acts ; the reader can examine it at his leif- 
 nre. In the fame page you mention the cafe of the 
 Jailer, and fay concerning it, " It is certain from the 
 reprefentation, that Paul did not take the Jailer abroad 
 to baptlfe him." To prove this, in the 69th page, you 
 fay, «« Certainly Paul had net \dt the prifon j for this 
 he would not do, without the perfonal interference cf 
 (he magiitrates, by whom he and his companion had 
 been unlawfully confined." 
 
 Here are two things to be remembered, the fir ft is, 
 they wt- re brought out of the prifon, before they were 
 baptifed-, the fecond is, that after they were baptifed, 
 they were brought into the houfe : As may be feen from 
 the'face of the ftaternent : Acts xvi. 29— 34. ( Then 
 he called for a- light, and fprang in, and came trembling, 
 
65 
 
 and fell down before Paul and Silas; And brought 
 ihcm out, and faid, firs, what mult I do to be laved ? 
 And they faid believe on the Loid Jefus Chrift, and thou 
 fhalt be faved and thy houfe. And he took them the: 
 fame hour of the night, and walhed their [tripes ; and 
 was baptifed, he and all his, ftrai^htway. And when 
 he brought them into his houfe/ &c. Another thing I 
 would note here is, that his houfhold were not baprilcd 
 on his faith ; for they all believed in God as well aa 
 himfeif. "Which is confirmed from the 34th verfe : 
 < And rejoiced believing in God with ail lu3 houfe.' Ami 
 furely he could not believe in God wijlh ail his houfe, 
 unlefs aii his hcufe believed with him. In the 69th 
 page you have declared, that Lydia was baptifed by the 
 river fide where " Paul had been preaching," 
 
 This faying I think to be (o unwarantable from the 
 word of God, that I have little to fay upon it, but would 
 refer the reader to the account given of the baptifm or 
 Lydia in A<fU xvi. 13, 14, 15, and judge for himfeif 
 whether Lydia was baptifed by the nver u^ef on in Uic 
 river ? In the lame page you aflcrt, " Paul and his com- 
 panions affembled ai thcriver Ode for public worflvip — 
 not for baptifm." And in a former parr of this lt£tioii 
 you fay, " and in no inftance is it mentioned cf their 
 leaving the place where they had been W6rfhiping and 
 going to fome other, to be baptifed. In every inftaoce 
 it appears they were baptifed on the fpot where they 
 were collected before they had thotighl cf receiving the 
 ordinance." page 6; . 
 
 As thtfe thfee fevsral fayings appear to amount to a- 
 bout the fame things. I mail h* re fekcl a few paiTagej 
 of truth, and leave the reader to draw his own inference. 
 • Then COMETH jefus from Galilee to Jordan, unto 
 John, to be baptifed cf him.' Mat. ill. 13. « Then WENT 
 out to him Jerufalem, and all Judea, and all the regio.i 
 round about Jordan, and were baptifed of him in Jor- 
 dan^ con feSiig their fins.' Ma:, iii. 5, 6. * Then kid 
 
 i % 
 
66 
 
 he to the multitude that CAME FORTH to be baptifed 
 of him.' Luke iii. 7. < Then CAME alfo publicans 
 to be baptifed.' Verfe 12. < And they CAME and 
 were baptifed/ John iii. 23. ' Behold the fame bap- 
 tifeth, and all men COME to him.' John iii. 26. « And 
 it came to pafs in thefe days, that Jefus CAME from 
 Nazareth of Galilee, and wasbaptifed of John in Jordan.' 
 M-uk i 9. ' « And AROSE and was baptifed.' A£ls 
 ix 18. Thefe paflages of divine authority, are 10 full 
 to the cafe before us, I fhall leave the candid reader to 
 judge for himfelf, whether thsy were baptifed on the 
 fpot where they were collected before they had thought 
 of being baptifed, or not — and whether they generally 
 repaired to the water fide for the fole purpofe of pubiic 
 worfhip; or on the account of repeatedly baptifing. In 
 the 70th and 71ft pages you fay* If we counteract the 
 light of divine truth, in making efiential to our commun- 
 ion, a mode K without * a thus faith the Lord,' and which 
 he has not feen fit to enjoin, either expressly or by im- 
 plication, we make a fchifm among the humble follow- 
 ers of the Lord, for which we can never atone." 
 
 Sir, fhould it appear at laft, that infant fprinkling has 
 no foundation in the word of God ; then I truft that I 
 may fafely fay to you in that cafe, as Nathan did to Da- 
 vid, thou art the man. For furely, thofe fchifms that 
 exjft among the people of God, are undefirable, but the 
 blame of them mull fall on thofe that adopt maxims 
 that are not according to divine rule. For the new tcf* 
 tament abundantly teaches to withdraw from every 
 brother that walketh diforderly, and him that is an here- 
 fick after the iirft and fecond admonition to rejecX In 
 the 7 ifl page you fay again, " But though no one mode 
 of baptifm is particularly pointed out in the New Tefta* 
 ment to which we are bound in all cafes implicitly to ad- 
 here, yet it may be caniy Ihown that fprinkling is 2 very 
 proper mode." 
 
 This faying appears to rae fo much lik? a paradox, that 
 
6 7 
 
 I cannot fee In it any thing (hort of a contradiction o£ 
 itfelf. For if the word of God has pointed out no one 
 mode of baptifm, how is it poffible for fprinkling to be 
 a very proper mode, if we make the word of God our 
 rule ? Had you plead that fprinkling was confinedly 
 the mode, there would have been fome propriety in the 
 fcheme of itfelf, though it would have been at a great 
 diftance from the word of God. But in your prefent 
 ftatement I can fee neither the fmalleft traits of human 
 wifdom, nor hear the voice of revelation. To fpend a 
 great deal of of labor, and fill a number of pages, in 
 trying to prove that it is wholly unefTential what mode 
 of baptifm is pradtifed ; and then go an equal length, to 
 make it appear that fprinkling is anfwering a very valuable 
 purpofe, ond highly a proper mode, appears to me fad 
 impropriety. However, as it was my firft defign to fol- 
 low your track, I fhall purfue on, though it may be a 
 crooked one, but mull mark its windings and turnings^ 
 as I pafs. 
 
 That fprinkling is a proper mode of baptifm, you have 
 labored much to maintain, and brought forward a num- 
 ber of palTages of fcripture ; which are fo far from being 
 to the cafe in debate, that the moft part of them are 
 brought from the Old Teftament > at which lime bap- 
 tifm had no being ; confequently, they cannot be to 
 the cafe in hand. Some of them I fnali here notice. — 
 One of thofe paffages you have taken from the New Tef- 
 tament, but on that part of the text that fpeaks to the 
 cafe in debate, you have made no comment at all. I 
 do not wonder at this, neither do I blame you for not 
 perverting of it, as you have many others. No, this is 
 not the fubjeel: matter of blame ; the blame reds on ef- 
 poufing a caufe that cannot be fupported by the word cf 
 God, without turning fcripture out of its own proper 
 meaning. The palTage I here have reference to, i3 in 
 Hebrews x. 22, which you have quoted in page 72.-— 
 1 Let us draw near with a true heart, in full affurance 
 of faith, having our hearts fprinkled from zn evil con- 
 
68 
 
 fcience, and our bodies wafhed with pure water.' That 
 the lait part of this text had an immediate reference to> 
 water baptifm, is clear from a number of considerations. 
 It is confirmed by the very next verfe of the (ame chap- 
 ter. 'Let us hold faft the profeffion of our faith with- 
 out wavering.' It alfo appears from the very way in 
 which the text (lands connected ; « having our hearts 
 Sprinkled from an evil confeience.' This blefled woik 
 mud firfi take place before any perfon can be fit for 
 baptifm ; and when this is done, it is our duty to have 
 our bodies wafhed in baptilm ; not for the fake of put- 
 ting av/ay the filth of the fiefo, but for the purpofe of 
 anfwering a good confeience towards God, in obedience 
 to his holy command, and in imitation of his example. 
 It further appears from another confideration, that l:-} 
 that there is no ether way of accounting for the text, a- 
 greeable to the tenor of the word of God. What other 
 warning of the body is th.:re fpoken of in the New Tef- 
 tarnent, as of any ufe in the Christian calling while iu 
 this world ? We are informed by the apoftle, that he 
 ihouid change their vile bodies, and make ihem like 
 Chilli's glorious body. But this is fpeaking of what 
 our Lord will do in the morning of the refurrection, 
 and not of any change wrought in this world : And as 
 it is certain that the body is not made holy when the 
 foul is regenerated j it is equally as certain that it is no 
 farther fubmifliv'e to the word of God, only as it is 
 brought in fubjugation by the Tew man, or the divine 
 principle implanted within. And hence the apottle 
 faith, ' I keep my body in fubjedtion, ltd when I had 
 preached to others, I myfclf fhould be a call away ;' and 
 alfo, exhorted his brethren to prefent their bodies a iiv- 
 ing Sacrifice, holy and acceptable unto God. 
 
 In the 73d page, you aiTcrt again- — " Ikiah fay?, * he 
 {hall fpiinkle many nations' referring, to the three thou- 
 sand baptifed by Peter on the day of Penteccd, who 
 were Jews out of ten different nations." Perhaps, Sir 5 
 had you quoted the remaining part «f the tex*, t&s. 
 
6$< 
 
 reader might have been more ready to judge for him- 
 felf, whether this prophecy had a reference to the bap- 
 tifm of th<; three thoufand or not ; for thus reads the 
 paildge in the bible- — Ifaiah lii. 13, 14, 15. « Behold, 
 my fervant (hall deal prudently, he Ihall be exalted, and 
 extolled, and be very high. As many were aftonied at 
 thee *, (his vifage was fo marred more than any man, 
 and his form more than the fons of menj) fo ihall he 
 fprinkle many nations ;. the kings {hall tout their mouths 
 at him j for that which had not been told them (hall 
 they fee ; and that which they had not heard, ihall they 
 confider/ I would here afle, if this prophecy was ful* 
 filled in the baptifm of the three thoiifand, how Peter 
 came to be ignorant of it ? for it is certain that he un- 
 derstood what prediction took place, or was fulfilled at 
 their converfion, and makes mention of it 5 which is — 
 c But this is that which was fpoken by the prophet Joel, 
 And it fhall come to pafs in the lad days, (faith God) I 
 will pour out of my fpirit upon all fltfh : And your fons 
 and your daughters (hall prophefy, and your young men 
 fhall fee vifions, and your old men (hall dream dreams. 9 
 Acts ii. 16, 17. Had lfaiah's prophecy, mentioned 2- 
 bove, been fulfilled in the bapti(moi the three thoufand, 
 is it not likely Peter would have known it ? But you. 
 add in the fame page, that " Ezekiel is flill more expli- 
 cit. < Then will I fprinkle clean water on you,' not 
 blood and water as Mofes did, < and ye (halt be clean : 
 from all your filthinefs, and from all yonr Idols, will I 
 cleanfe you. 9 In the firfl: part of the paffage, there is no 
 queliion reference to the mode of baptifm Chrift would 
 own in the gofpel day. The words, contain a predic- 
 tion of literal, external fprinkling, and not of the in- 
 ternal." 
 
 Sir, if this prediction had a reference to water bap- 
 tifm, it is undeniable, that water baptifm muft be 
 effectual to falvation, as may be feen from the face of 
 the ftatement j Ezekiel xxxvi. 25, 26, 27 « Then will 
 I fprinkle cleau water upon you, and ye fhall be clean 5 
 
70 
 
 irotn all your filthincfs, 2nd from all your Idols, will I 
 cleanfe you. A new heart alfo will I give you, and a 
 new fpirit will I put within^you, and will take away the 
 ftony heart out of your flcih, and I will give you aa 
 heart of fl'efti. And I will put my fpirit within you, 
 and caufeyou to walk in my (tatutes, and ye ihali k?ep 
 my judgements, and do them.' From this plain truth, 
 it is eafy to be feen, that the firlt part of this -quotation, 
 had an immediate reference to renewing the heart in re- 
 generation ; and in the laft part is (hown, what the ef- 
 fect mould be, that he would caufe them to walk in his 
 itatutes ; which fubjett is arranged according to tie 
 teuor of divine truth. To talk or firlt walking in his 
 itatutes, and then having the heart changed, is armin- 
 ianifm in the abltracl ; but it is not the firlt, nor yet the 
 lad time, that this contemptible dodlriue has made its 
 appearance in your treatife : But more of this hereafter. 
 In the fame page, you fuTther add, " that baptifm by 
 fpiinkling, is in fa£t a fulfilment of prophecy, and of 
 eourfe, fuch as Chrilt has accepted and will own to the 
 end of time." 
 
 I will not fay that fprinkling children is not a fulfil- 
 ment of prophecy ; but I give it as my opinion, as one 
 that hath obtained mercy of the Lord to be faithful •, 
 that if infant fprinkling is a fulfilment of prophecy, that 
 is found in thofe propheeles that fpeak of the kingdom 
 of aotichrift, coniequentiy when found to be pra61ifcd 
 by real Chriltians, can only be accounted for as an im- 
 perfection. But again, has Chiiit ever owned and 
 bleft infant fprinkling as an Ordinance in hh houfe ? 
 If he has, I am awfully miftaken. Kas he ever bleffcd 
 it as an ordinance in his houfe to the awakening of the 
 ungodly ? I do not remember ever hearing this plead 
 in behalf of infant fprinkling, in all the fays and unfays 
 on this fubje£t ; neither do I believe that a (ingle foul 
 of its advocates, believes that 1; has ever aafveted 
 valuable purnofe. 
 
7* 
 
 In the 74th page, you hare ufed what in my opinion 
 is extraordinary argument on this fubj r£t, which is, 
 c< And what (hall we fay of baptifm being performed 
 otherwife than by fprinkling on the burning fands of 
 Arabia, where are no rivulets and fountains of water, 
 but where this element, even for common \i(c is obtain- 
 ed at 3 great expence and with much dfBculty ? How 
 dial I the poor of thofe regions receive baptifm, if fprink- 
 ling be not permitted ? Or how (hall the inhabitants on 
 tht frozen ocean, where all the waters are bound in ice, 
 in thofe tedious and long rights they experience, re- 
 ceive baptifm by imrriefGon, when to bury the body in 
 water and then to expofe it to the air would be attend- 
 ed with iminent dannger." 
 
 I would here make fome enquiry; are the burn- 
 ing fands of Arabia inhabited ? It fo, by what kind of 
 people ? If any of Adam's family, how do they get their 
 jiving ? Adam and his family, were to eat bread by the 
 fweat of their face. But what kind of employ do the 
 inhabitants of Arabia follow ? I think that thofe parts 
 of it of which you fpeak, where there are no rivulets, 
 nor fountains of water, muft be poor for grazing, where 
 there is not water enough for the herds to drink; and 
 thofe barren finds muH: mod certainly be very poor for 
 cultivation ; mercantile and mechanic bufinefs, muft 
 be dull in thofe barren regions. I think, fir, that all 
 thofe fecular concerns, would be attended with as great 
 difficulty, as that of baptifm by immerfion. And with 
 regar J to the inhabitants on the frozen ocean, they are 
 u'ter (Grangers to me, of courfe, I know not their way 
 of living, manner of cultivation, nor mode of baptifm ; 
 neither did I know before, that the frozen ocean was a 
 fuitable place for inhabiting. But it appears that the 
 fum of your diiTicuhir's in thefe two cafes, is, that they 
 cannot immerfe on the burning fands of Arabia, be- 
 caufe there is no water ; and on the frozen ocean it is 
 all wattr, but it is badly frozen up : I know not how 
 thick the ice is on the frozen ozean, but at a rifle would 
 
. 72 
 
 •s foon undertake to make a hole fufneient to immerfe 
 a man's body, as undertake to cultivate it for a living, 
 And that fome part of the country called Arabia, may 
 be inhabited for ought I know, I do not pretend to fay 5 
 but can any man endowed with common fenfe, under 
 the excrciie of his right reafon, be carried fo far by fu- 
 perftition and tradition as to fuppofe, that in any part 
 -of the world where people could obtain a fupply of wa- 
 ter fufficient to anfwer the common purpofes of a living, 
 and yet not able to baptife, for want of water, I think 
 it hardly poilible. What mud every critic upon earth 
 (who is an enemy to God) think of the caufe of virtue 
 and religion, while they hear its advocates adopt fuch 
 arguments and men too of the mod renowned learning | 
 rnuft they not conclude that the courfe is in iminent 
 danger, or that fuch advocates have not got the light 
 of it ? Moreover, did not our Lord know, when he com- 
 mifhoned his fervants and fent them into all the world, 
 to preach the everlafting gofpel to every creature^ and 
 to baptife fach as believed, where their lots would be 
 caft ? And did he make any referve refpedting any fuch 
 extreme cafes? And would he not have done it were 
 there any ? The convenience of fprinkling, appears to 
 be the tenor of your argument through the remaining 
 part of this feclion. This, fir, none perhaps will deny, 
 that fprinkling is lefs trouble, lefs mortifying to a proud 
 heart, and more immediately calculated to make the of- 
 fence of the crofs to ceafe* 
 
 In your reflection, page 76, you obferve that, « Thcfe 
 who contend, that mode is eflentisi, to be confident with 
 themfelves, muft either admit, that the ceremony by 
 which Chrift, was introduced into his work, was exact- 
 ly the lame as that which Aaron received, or that Chrift's 
 induction was irregular. In view, therefore, of the bap- 
 tifm of Chvift by John, we are driven to this refult. Ei- 
 ther we mull deny the pofuion, that Chrift was incucled 
 into the prieft's office at all by John's baptifm, and aifert 
 his baptifm to be of fome other import « or if we cwr 
 
73 
 
 trie pofition, and yet plead that mode is effential, Chrift 
 ftands charged with irregularity. The charge we dare 
 not make, the pofition we dare not deny j the conclu- 
 sion, then is, that Chrift's example, teaches that mode 
 is not effential, and of courfe confirms the ftatement in 
 the fe&ion, that no one mode of baptifm is efi'cntial to 
 the validity of the ordinance, to the exclusion of every 
 other." 
 
 In this ftatement, you ftiould have faid, in order to be 
 confident with your plan, inftead of faying in order to 
 be confident with themfelves. For I know of no fuch 
 argument being neceilary, in order to be confident with 
 the word of God. "We are no where informed in the 
 facred pages, that Chrift was made a prieft after the or- 
 der of Aaron ; neither that he was baptifed of John to fit 
 him for the prieft's office. It will alfo be remembered 
 here, that the only witnefs that you have produced in 
 your whole book, that Chrift was baptifed by John in 
 order to fit him for the prieft's office is, your own bare 
 aftertion, that, " it could be no other than ceremonial 
 righteoufnefs," (page 6i,) which he fulfilled by his bap- 
 tifm. If fir, this is all the authority that can be produced 
 for the pofition, in the above quotation, (which you fay 
 you dare not deny,) I think that a little holy boldnefs in 
 the caufe of God, would grant fufficient courage to a 
 foldier of Jefus Chrift, to deny it utterly, ancf challenge 
 all the nations of the earth to prove it from the word of 
 God. And hence it is evident, as I have heretofore 
 fhown, that Chrift was baptifed of John, in order to fet 
 an example for his followers ; and of courfe, in order 
 to be confident with ourfelves. If we profcfs to follow 
 him, we mud go and do likewife $ for we are utterly 
 inconfiftent while we profefs to follow him and go a road 
 that he has never gone. 
 
 I fhall now briefly notice your 3rh fecYion, which you 
 entitle, " Ri^ht of baptifm in the parent, faith gives the 
 right in the fight of God, vifible evidence of faith in the 
 G 
 
74 
 
 light of men." Page 77. The firfl thing you offer en 
 this fubje£t ir, " Infant baptifm being admitted, an im- 
 portant queftion arifes refpecling the right of baptifm. 
 This (in a certain fenfe,) is an important queftion in ve- 
 ry deed ; which fhouid have been efUbliihed with a 
 thus (aith the Lord, before infant baptifm was admit- 
 ted ; or infant baptifm fhouid not have been admitted 
 at all. And had infant baptifm thus been omitted un- 
 til fuch warrant were produced, it would have remained 
 in eternal filence •, unltfs God fhouid be pleafed to make 
 fome other revelation on this fubj.'£t, than is contained 
 in the fcriptures of truth. In the fame page, you have 
 made a folemn confeiTion, which tho : it is really truth, 
 has rendered the whole of your arguments in the treatife 
 ridiculous, which is, *' The tight of baptifm cannot He 
 in the one who has no agency, in caufing baptifm to be 
 .adminifteted." 
 
 If this obfervation is both truth and good fenfe, (as it 
 ■really is,) what truth err fenfe can there be, in infant 
 fprinkling ? What agency has an infant in caufing bap- 
 tifm to be administered ? Surely none at all. No, fir, 
 this you have not in this page argued, but even tell us, 
 " that one has a right to baptifm, who does not adt, nei- 
 ther is capable of acting, nor has any knowledge of the 
 tranfaction, is very difiicult to conceive." And if in- 
 fants have not a right to baptifm by what authority do 
 you baptife them ? In the 78th page you very hontftly 
 confsfs, that " Thofe who nold to infant baptifm do not 
 ail agree among thenuelves." 
 
 No fir, neither is it likely that they ever will, while 
 holding this fentiment, for two reafons j the fir ft is, 
 that there is no ftandard for it in the word of. GoJ ; 
 whertby they may become uniformed j the fecond is. 
 if th"re is no authority for it in the w id of Gon, it 
 n nit be the tradition of men : Confequcntly feme • 
 3ike the B~bel of cij, the builders of which, God 
 founded the language of, to prevent the rife of it. \\ 
 
 » 
 
75' 
 
 fayihgs, I believe in my heart, are very congenial to the 
 practice of infant fprinkling. Some on this fubjedl cry 
 one thing, and fome another, like the confufed affembly 
 at Ephefus ; the more pait know not what retreat to 
 make next. In the fame page you note, " Circumcifion 
 was never the right of any except of believers.- It is 
 the fame with baptifm. It is profanation in God's 
 fight to prefent him an offering without faith." 
 
 That circumcifion was never the right of any but be- 
 lievers, will not bear the ted of divine, or is not accor- 
 ding to the word of truth. Unlefs it can be proved, 
 that Ifhmael, zvA all born in Abraham's family, and all 
 bought with his money, were believers ; for thus reads 
 the word of God \ « And Abraham took Ifhmael his fon, 
 & all that were bom in his houfe, & all that were bought 
 with his money* every male among th« men of Abra- 
 ham^ houfe, and circumeifed the flefh of their forefkin, 
 in the fclf fame day, as God had f aid unto him.' Gen. 
 xvii. 23. 
 
 One thing more I would obfervc as it refpe£U this laft: 
 quotation 1 In it you import that none but believers have 
 a right to bapiifm, which is a real truth ; but how men 
 can make fuch confefTiofiSj and practice entirely con- 
 trary I cannot determine. But in order to confirm this 
 point, that ncn:: but believers have a right to baptifm, I 
 iliall herein addition to what I have heretofore offered,, 
 feie£t a few pteiti and pofitive fcripfures. Mark xvi. 15. 
 16. ' And he laid unto them go ye into all the world, & 
 preach the gofpel to every creature : He that beiieveth, 
 and 13 b^rafed (hzW befaved.' Acts viii. 12. ' But when 
 they believed Philip preaching the things concerning th--; 
 kingdom of God and the name of Jefus Chrift,they were, 
 baptifed both men and women.' Acts ii. 41. * Then they 
 that gladiy received his word were baptifed.' Acts xviii 
 £. * And many of the Corinthians, hearing, believed, 
 and were baptifed/ Acls x. 47. * Can any man forbid 
 v>ater, that fchefe fhooid not be baptifed, which h*v: re- 
 
: ]6 
 
 cch'td the Holy Ghoft as well as we ? ? Acts iii. 38. 
 • Then Peter (aid unto them, repent, and be baptiied. 
 Acls viii. 36, 37, 38. * And as they went on their way, 
 they came unto a certain water ; And the eunuch faid, 
 fee, here is water ; what doth hinder me to be baptifed ? 
 And Philip faid, if thou believed with all thy heart, thou 
 tnayeft. And he anfwercd and faid, I bejieve that Je- 
 fus Chrift is the Son of God. And he commanded the 
 chariot to (land ftill ; And they went down both into 
 the water, both Philip and the eunuch ; and he baptifed 
 hinV 
 
 Thefe paflages of divine truth, in unifon with othei 
 palTages in the word of God, confirm the point beyond 
 a doubt, that no unbeliever, hath the fmalleft right to 
 the ordinance of baptifm. This point is alfo acknowl- 
 edged by your own confeilion in page 79, which is, " In 
 the apoftolic age before a general corruption had found 
 its way into the churches, failh was viewed an indefpen- 
 iable reqnjfite to an acceptable Jedjcation to God in bap- 
 tifm. The faith of the eunuch muft precede his bap- 
 <ilV;. There is not an inftance of either houfhold or 
 aduk'baptifm in the names of the Trinity, ftated in the 
 New Teitament, unlefs connected with an exhibition of 
 faith in Chrilt. In after ages, the apoftolic practice 
 was fuperceded to an awful degree by a fpurious and 
 formal obfervance of duty, out of which grew a pro- 
 mifcuous adminiftration of ordinances, unknown from 
 the beginning. The corruption has run through pad 
 ages and reached our own times." 
 
 The fir ft p.art of this quotation is an awful co«fefiion y 
 when found in your treatife, it fquarely contradicts, 
 and overthrows a great part of the arguments contained 
 in your book, contradi&s them becaufe it is in opposition, 
 overthrows them becaufe it is truth, and confequently 
 every oppofite argument cannot be. And in the latter 
 part of this quotation you hit at the root of the bufinefs, 
 and I bdieve in the fear of God given us an account 
 
77 
 
 of the - very way th#t infant fprinkling firft took its 
 rifr ; for it is a certainty it did not originate in the 
 apoltles' day •, neither until the latter part, of the fecond 
 or beginning of the third century. In the 8oth p2ge, 
 you bear a heavy hand againft thofe that baptife the chil- 
 dren of unbelievers, and argue that it is calculated to lull 
 thvjm to flsep, and make them think they are in the road 
 to heaven, while they arc in the gall of bitternefs and 
 bond of iniquity. Sir, is not fprinkling infants cf any 
 parentage whatever, rendering all who practice it, guil- 
 ty of the fame awful fio ? Call to mind your own ftate- 
 ment in the 8o-h and 8 ill pages, and fee if thou art not 
 the man ; your words are, «* The language of a£ti?n is 
 more forcible than that of words. We may as well tell 
 tinners, they are in no danger, as by action to put thenv 
 on a level with faints/ 5 
 
 Sir, if ycu practice the fentiments contended for in 
 theie feclions, do you not by this confeffion own that 
 ycu are guihy of .telling tinners that they are in no dan- 
 ger ? If infants while unregenerated, are to be baptifed, 
 received into the church,. and treated as farbjetts of God's 
 houfe, are they placed on a level with faints in this 
 refpedr, ?. What honor and preferment is this? The 
 tenor of your arguments is, that they are received into 
 the church agreeable to the word of God. And what 
 faith Chrifi concerning fuch ss are in this building ? Up- 
 on this rock will I build my church, and the gates of 
 hell fiiall not prevail againft it. 
 
 I (hall haften to make a few remarks on your ninth 
 Section, which you entitle,. «« Baptifm in the Isfarne of 
 the Trinity, adminiftered by a reputed proper Officer in 
 the Church not to be' repeated." Your faying in this 
 fecfjon, can be of no ufe, fince your arguments in the 
 preceding fe&ions, on which thefe are founded, are re- 
 r-iQved by fair argument and the word of God. That 
 baptifm, according to the word, is not to be repeated, is 
 an undoubted truth. But docs this argue, that the tw* 
 a % 
 
7* 
 
 dition of men in fprinkling infants, renders baptifm un« 
 neceiTaTy ? You appear in this fe£Uon, in the Sift and 
 82(1 pages, to plead much with regard to reputed prop- 
 er officers in the church, as though what they did mull: 
 be valued unavoidably. I would here query, that on the 
 condition, that infant fpriokling has no foundation in 
 the word of God, (as it evidently has not) whether 
 there can be a gcfpel church, or a gofpel adminiftrator, 
 who have not been baptifed according to the word, tho' 
 they might have been fprinkled in infancy ? That they 
 arc Chriftians, may with propriety be admitted ; and 
 that perhaps fome of them may be bleft with the gift 
 of preaching, will be admitted with equal propriety.— 
 But a number of people being Chriftians, does not prove 
 that they are a «hurch of Chrift ; unlefs they are or- 
 ganized into a church according to the word. Thus 
 we fee the apoHle was faid to plant churches, that is, 
 organize them into a church ; not convert them *, this 
 was the work of the Lord. But the apoftle*6 work in- 
 planting churches was, to organize them into a church, 
 after the Lord had converted them. The fame may be 
 faid concerning gofpel adminiftrators. None but an in- 
 finite God can grant them the internal qualifications for 
 the work of the miniftry, notwithftanding it is neceffa- 
 ry that they fhould be regularlly fet apart for the work, 
 And hence we fee Ananias exhort Saul after his con- 
 version, to arife and be baptifed •, and after this the Ho- 
 ly Ghoft faying, feparate me Barnabas and Saul for the 
 work whereur-to I have called them \ accordingly the 
 Apoftles laid their hands on them and fent them forth. 
 Thus we fee that it is not every Chriftian, that i&a mem- 
 ber gf the vifible church of God ; though he is of the 
 inviiible, and not every proft (led minifter, that is a legal 
 administrator. In the 82d page, fpeaking of rebaptifing y 
 you fay, »« While the praclice fofters difiention, it tends 
 directly to build up thofe who tolerate it in pride and 
 vain glory, and to make them fomc how or other con» 
 ceive s thai they alone arc right." 
 
79 
 
 Sir, fhould you once experience what it is to follow 
 the meek and lowly Saviour in the ordinance, accord- 
 ing to the word of God, you would, perhaps, be better 
 fitted to judge whether the effect was pride and vain glo- 
 ry ; whether it was immediately calculated to (lain the 
 pride of the human heart, and afford joy in the Holy 
 Ghoft, which is unfpeakable and full of glory j and that 
 this reflection wasmade in candor,! can by no means dif- 
 prove, but I am flow of heart by any means to believe 
 it. But, that thofe who practice gofpel ordinances, as 
 Chrift delivered them to the faints, believe that they 
 alone are right in this particular, is an undoubted truth : 
 Yea, and fo fteadfaftly believe it, that all the feoffs of 
 wicked men,united with the reflection of thofe who pro- 
 fefs to be good men, cannot drive them from the prac- 
 tice. One thing more I would notice in this quotation, 
 which is, you intimate here that the practice of re-bap- 
 tifing fofters Hiffentien. By this, I fuppofe you mean, 
 that when the Baptifts baptife thofe who have been 
 fprinkled in their infancy, that this in your judgement 
 is re-baptizing, and calculated to fofter diffention. I 
 know not how elfe to underftand you, as I know of no 
 denomination that practice the repetition of baptifm. If 
 this under (landing be correct, I would anfwer, that the 
 Baptifts do not practice the repetition of baptifm *, and 
 in order for it to be made to appear they do, it will be 
 neceffary to prove that infant fprinkling is baptifm.— 
 Perhaps by the time this is done, the Baptift will be 
 willing to bear the charge of re-baptifing, or forfake the 
 practice. Moreover, that the practice of baptifing ac- 
 cording to the word, thofe who were fprinkled in their 
 infancy fofters diffention, I (hall not deny, neither make 
 any apology for it, only note that the propriety or im- 
 propriety of diffention muft be determined, on the prin- 
 ciple of what it is that men diffent from. If men dif- 
 fent from that which is evil and cleave to that which is 
 good, it can be no crime. For the apoftles to diffent 
 from the Jewi(h church in its polluted (late, was not a 
 crime j though the Jews made much complaint about 
 
to 
 
 it. For the Church of England, to difTcnt from the 
 abominations of the Romiih church, fo far as they did 
 tliiTe«t, was'not unrighteoub ; ami for the Pre fbytetians, 
 and oilier diffenters, to iorfake the errors of the Churcli 
 of England, is not to be condemned. And when the 
 Baptifts diflrnt from infant fprinkling, they believe they 
 are equally as juftifiable. 
 
 I (hall now make a few remarks on your tenth Sec- 
 tion, which you entitle, '** The Communion of God's 
 vifible People to be regulated by Chrift's Precept and 
 Example" — page 83. Your firft remark on tliis fub- 
 je£t is — " It is matter of lamentation and to be depre- 
 cated, and for which Zion fits folitary and mourns, that 
 fo many of the various denominations refufe to com- 
 mune together, even while they hold each other in char- 
 ity as chriftians, united to one common Lord in bonds 
 of indiiToluble affection. When we fee the real friends 
 of Jefus not willing to meet each other at the feaii to 
 which he invites his friends, indifcriminatcly, faying, 
 ' eat O friends, drink ye abundantly, O beloved/ we 
 cannot refrain the enquiry \ is there a caufe ?" 
 
 That it is a matter of deep lamentation, that God's 
 children are fo differently opinionated while in this vale 
 of tears, no real Chriftian can difpute. But the blame 
 of the difcord caufed thereby, mud fall on thofe that de- 
 part from the rules of the gofpel. For we are exprefs- 
 ly commanded to withdraw from every brother that 
 walketh diforderly, and not according to the tradition 
 received of the Apoftles. 2 TheiT. iii. 6. It is evident 
 from the word of God, that if men prcfefs to be follow- 
 ers of the Saviour, and the fame time, trifle with one of 
 the ordinances of the gofpel, tha* they are not to be ad- 
 mitted to the other. In the fame pzge, you afk : •* In 
 keeping from our embrace a brother difciple, is there a 
 good reafon which we can avow in a dying moment, in 
 our 1 aft prayer, in the open court of heaven* and at tHfi 
 F-edeernefs bar V' 
 
Sr 
 
 r In order to anfwer your query, it ought firft to be 
 known, who this brother difciple is. If he is a Chrif- 
 tian, walking as fuch, taking the word of God as the 
 man of his council, holding the faith in a pure con- 
 fcience, walking blamelefs in fome good degree, and 
 keeping the ordinances of God's houfe, no undcrftand- 
 ing Chriftian can be difpofed to reject him. But if he 
 does not in fome good degree come up to the fciipture 
 requirement, there aTe fufficient reafons that may be 
 avowed, to hold him from communion ; for he that 
 biddeth him God fpeed is partaker of his evil deeds. la 
 the 84th and 85th pages, you obferve again — " Ic is 
 true, in the forms of worfhip, the primitive chriftian^ 
 did not wholly agree. The Jewifh converts from long 
 cuftom, and the reverence they entertained for the tra- 
 dition of their fathers were peculiarly attached to cer- 
 tain parts of the Mofaic ritual. Though circumcifion 
 and the paffbver had been fuperfeded by baptifm and the 
 Lord's fupper, yet they could not at once be prevailed 
 on to relinquifh the obfervance of the former. The 
 gentiles, who were converted directly from idolatry to 
 chriftianity, though they gave the fulleft credit to the 
 old teftament, felt themfelves by no means bound to 
 thofe ancient obfervances. But even this difagreemenr, 
 though it was more than a mere matter of form, produ- 
 ced nothing like a fchifm in the church." 
 
 Is this a truth, that the difciples and ancient Chrif- 
 tians having among them thofe that were tenacious about 
 circumcifion, made nothing like a fchifm in the church ? 
 I think the word of God will furnifh us with a very 
 different account. Let us iiften once more to its infpi- 
 rcd voice. A6ls xv. 1,2. ' And certain men which 
 come down from Judes, taught the brethren, and faid, 
 Except ye be circumcifed after the manner of Mofes, ye 
 cannot be faved. When therefore Paul and Barnabas, 
 had no ((nail diiTention and difputation with them, they 
 determined that Paul and Barnabas, and certain other 
 of them, fhould go up to Jcrufaiem unto the apoftles 
 
8fc 
 
 «ni elders about this queftion.' The 28th and 29th 
 verfes will furnifti us with the refult of this council at 
 jerufalcm, which is, ' For it feemed good to the Holy 
 Ghoft, and to us, to lay upon you no greater burdens 
 than thefe neceffary things : That ye abftain from meats 
 offered to idols, ; and from blood, and from things 
 flrangled, and from fornication : from which if ye keep 
 ycurfelves, ye fhall do well. Fare ye well/ 
 
 Do thefe fcriptures, and your affertion agree ? or is 
 there a diredl oppofition between the one and the other ? 
 We are informed by thefe paffages, that the teaching of 
 circumcifion caufed much difTentioti and difputation ; 
 mfomuch they fent up to Jerufalem, and collected a 
 general council on the fubjccX l£our affertion is that 
 it caufed nothing like a fthifm in the church. This 
 matter is brought to a pointed df cifion, in Gal. v. 1 1, 
 12, 'And I, brethren if I yet preach circumcifion ; 
 then is theoffence cf the crcfs ceafed. I would they were 
 even cut off which trouble you.' If the reader will 
 examine the preceding part of the chapter, he will find 
 that this text is full to the cafe now before us. In your 
 o6ih page, you have u r ed another expreffion, (in oppo- 
 ftng particular communion,) which may entangle the 
 feelings of the weak Chriftian, which is, " This vifibie 
 reparation, while it is opposed to Chrift's precepts and 
 example, militates againft all the feelings of a heart du- 
 ly warmed with the love of God." 
 
 I would here aik a few feriops queflions. 1. Is (tpz?? 
 ting from every brother that walketh diforderly, oppo- 
 Chrift's precept and example ? 2. Is it oppofed 
 to the cleared dictates of the love of God ? 3. Does not 
 the love God and the word of God, unitedly lead io one 
 line of conducl ? 4 Does the love of God lead men to 
 bear iniquity, or harbor fin upon a brother ? 5. If not, 
 muft the blame of feperation, reft on thofe that depart 
 from the word of God, and its ordinances ? 6. Are you 
 and your denomination in general, fiwcerely cefirous. c*- 
 
*3 
 
 communing with the Baptiils ? 7, If not, why is this ado, 
 about communion ? If you do, vihy have your denomi- 
 nation perfecuted the Baptiils fo generally, when they 
 have had it in their power, by obliging them to pay your 
 ministers, in whom they did not believe, and by oblig- 
 ing of them to build meeting houfes for your denomi- 
 nation, when they were too poor to build their own ? 
 See Conedicut, MafTachufetts, &c. 9. Why fhut your 
 doors, againft Baptift minifters preaching with you, if 
 you wiih ro commune with them at the Lord's table ? 
 10. Why pafs laws, in your Prefbytery, not to admit 
 Baptift minifters to preach where you have dated meet- 
 ings, except it fhou!d be certain perfons that (hall be 
 judged not likely to divide the people ? 11. Is the gene- 
 ral treatment of your denomination towards the Baptifts 
 fuch as befpeaks that they are (incerely defirous to 
 commune with them ? 12. If you, and your brethren, 
 do not wifii to commune with the Baptifts, is it not hy- 
 pocrify to pretend it ? 13. Do the Baptifts debar you 
 from your own communion ? And have you not all times 
 a communion among themfelves ? As I fee nothing in 
 this fe&ion that I wife to remark further on, Iihall not 
 enlarge on this fubjedt, as the fuhjodfc of particular com- 
 munion, has been already largely treated on, by a num- 
 ber of my abler brethren, but pnfs to notice your elev- 
 enth fecTtion which you entitle* M Difcription of a 
 church duly organized and keeping covenant." Page 87. 
 
 This feftion contains fome important truths, to which 
 I would be willing to fubfenbe, if they were properly 
 feparated from the error contained in the fame feclion. 
 But as it is not my defign to comment on that part of ycur 
 book that I judge to be truth, and as the greater part 
 of the errors in this fe£lion have been ex-pofed, in noti- 
 cing your foregoing ftaiements, I (hall r&ake bu* few re- 
 marks here. I (hall, however* notice fome of youT fay- 
 in£3 here & compare them with fome of your foregoing. 
 "Your firft obfervations en this futjrct is, " A c y u rch 
 of Chriit conQlt? of a body of profeffing believers u-' v 
 
8 4 
 
 nannng together,on gofpel principles, for mutual edifica- 
 tion, in honor of Chrift and his bleiTed ordinances and 
 inititions. When having folemnly and publicly covenant- 
 ed before God, angels and men,fuch an aflbciation of be- 
 lievers becomes a church of Chrift/' Page 87. In your 
 inference page 32, you tell us, " If Chrift has never 
 had but one church in the world, or if the gentile church, 
 is the jewifh church extended, then infant-memberfhip, 
 under the gofpel difpenfation, is firmly eftablifhed." 
 
 I have here no further comment to make on thefe 
 quotations, only rtqueft the reader, to fee if he can find 
 any infants in the firftquotation, if he cannot, try to re- 
 concile the two fayings 5 and if he cannot, put what con. 
 ftru£tion on them, as he, in the fear of God, may think 
 proper. In the 09th page, you fay, " A church main- 
 taining a clofe walk with God, wiil afford her baptifed 
 offspring all the advantages of her peculiar and united 
 watch. She will have feafons let apart for publicly in- 
 ftru£ling the Lambs of the fold, when her united pray- 
 er will go up to God fcr them. A church feeling as 
 {he ought to feel, will be on her knees for her little 
 ones, which had been given to God in baptifm." 
 
 I would here juft afk, if the Lambs of the fold, are 
 the little ones given to God in fprinkling ? If they are, 
 I would a(k agoin how they became Lambs of the fold ? 
 Whether it is, by giving them to God in fprinkling ? If 
 they do, is not this the very ftatement that infant fprink- 
 ' ling was Brit eftabliftied on? that is, that infant fprinkling 
 was regeneration, and confequently, efiential to falva- 
 tion. If it be thought that thefe queries do not prop- 
 erly arife from the premifes you have laid down, I would 
 date a few others. Firft, what do you mean when you 
 fpeak of giving them to God in fprinkling ? Has not 
 the Lord a juli right to do with them as he may fee fir, 
 ^without any of our confent ? What erTe£t has it, on the 
 infant that can be counted fo very valuable ? I think it 
 to be worfe than mere nonfcnfe for men of the moft re- 
 
nowned talent3 to plead fo much itt favor of infanl 
 fprinkling, and that it is of fo much confluence but not 
 able in one inftance to tell wherein. In the 90th page 
 you fay, " I am conftrained to mention, in this place., 
 what I believe mod lamentably true, that the conduct, or 
 churches towards their baptifed children is a fcurce of 
 evil fcarcely exceeded by any other." 
 
 I know not that this faying needs any comment at 
 all ; for the very face of it when found in your trcatiiY, 
 is fufneieni to prove to any rational being, that you were 
 conftrained to mention it. For furely a man could not 
 ruve written 90 pages on, and in vindication^, infant 
 fprinkling, and then confefs that it were a fcurce of cyij 
 fcarcely exceeded by any other if he were net constrain- 
 ed to. In the 91ft page, you obferve that " While we 
 nepleca our duty to our baptifed children, we help the; 
 caufe of infidelity and wound Chrift in the tendered 
 part. Whereas, if in this thing, we fhould be faithful, 
 as we have covenanted, our children would have a priv- 
 ilege, which at once would be perceived vaftly fuperior 
 to that of thofc whofe patents deny to them the orcli- 
 dinance, and that fublequer.t training refulting from 
 covenant obligation" 
 
 That we have many and repeated duties to do, irj 
 training our children up in the nurture and admoni- 
 tion of the Lord, is a great and important truth. But 
 if there is any thing in infant fprinkling efllntial to this 
 duty, the effecls of which might be feen, if the parents 
 were faithful, what a pity it is that no one parent is dif- 
 pofed to give us an example in this cafe ? For I confefs, 
 if the world of mankind in general can behold any pref- 
 erence in children that have been fpnnkled, above and 
 beyond thofe who have not been, they have better eyes 
 than I have ever yet had. And if there is not any vifi- 
 ble preference, is it likely there is any internal ? And if 
 all this great advantage in infant fprinkling fo much 
 contended for, has been for this many year6 and in thofc 
 H 
 
$6 
 
 numberlefs cafes wholly loft, for the want of faithful 
 parents, fo that not one fingle example is to be found, 
 what account muft fuch parents have to give ? More- 
 over if thefe things be true, it reduces fuch parents that 
 make their great boaft of tiainiug their children for God, 
 not only on a level, but vaflly below thofe chriftian 
 parents that make no fuch boaft. For furcly, if thofe 
 fo!emi yet awful promifes, made by parents when their 
 children are fprinkled,are never afterwards regarded -, it 
 would have been a far lets evil not to have made fuch 
 promifes. 
 
 I (hall now offer a Few things on your 12th fee. which 
 you entitle, « Abufe of infant baptifm considered." 
 rage 91. It is my candid opinion, that infant baptifm 
 was never half fo badly abufed as thofe who pra&ife it 
 abufe themfelvcs by pracTiting fo u '.warrantable a pre- 
 iumption. In the 92^ page, concerning the abufe cf 
 infant baptifm, that " This has been done in two ways* 
 by making too much and too little of the ordinance." 
 That infant baptifm is made too much of, I mall not 
 difpute : For the moment that it is admitted as on ortU- 
 nance in the houfe of God it is made too much of The 
 reafens are, that there is not one claufe of the bible in 
 favor of it, and it is evident that you have not produced 
 one that is to the cafe inhand,notwithftandirg your bare 
 aifcrtion in the fame page, " No truth in the whole bible 
 is plainer than this." If your bare afTertion could be ad- 
 mitted as witnefs in favor of infant fprinkiing, infant 
 fp* inkiing would have been at once proved. For you 
 often enough afiert it, hut have net, and cannot bring 
 f'-ip?ure where it is never io much as once named in 
 the whole werdofGod. And hence fuch affcrtions 
 cannot bear weight in the minds of the candid. But 
 that infant fprbk'ing is ever made too little of, I think 
 car. hardly be pofliole ; except it be when it is counted 
 a lefs evil than it really i R , for that it is an evil of itfelf, 
 there can be no doubt ; not only an evil, but a great e- 
 Vi! ; one among the firft rank. This muft be granted 
 until there is plain, pofitive authority fox its practice id 
 
*7 
 
 the word, for perverting the ordinances of God's honfe, 
 by fubftituting a fome thing in its (lead, which is not 
 the ordinance itfelf, cannot be a fmail crime. This far- 
 ther appears from another confideration, which is, that 
 it is the direct way to make hypocrites, and perhaps the 
 mod general one la the world. When children are 
 fprinkled in infancy, and as foon as they are come*to years 
 of underftanding, informed, that they are church mem- 
 bers, page 32, and if their parents do their duty towardo 
 them that tneir falvation is infallible, page 102 ; and alfo 
 if they do not keep their place in the church, they roult 
 be excluded, and when excluded they muft not be ai- 
 lowed to eat a common meal of victuals i neither (hake 
 hands, nor when it can conveniently be avoided be in 
 the company of thefe that are members of the chuich. 
 If this is not calculated to promote hypocrify I am ig- 
 norant of Satan's devices. Your 13th fee. which you en- 
 title, infant baptifm under the gofpel difpenfation tfftn- 
 tial to keeping covenant with God, (page 96) is in my 
 opinion a mere tautology or repetition of your former ar- 
 guments *, for which reafon I (hall pafs it over without 
 many remarks on it. In the 97th page you fay* " As 
 Abraham would have been a covenant breaker, if he had 
 refufed to circurncife the males of his family ; fo chrif- 
 tians are covenant breakers who refufe baptifm to their 
 infant (c^-d. And this on the ground that circumcilion & 
 baptifm are feals of the fame covenant under different 
 dilpenfations. This confequence is unavoidable, un» 
 lefs we deny what has been abundantly proved, that 
 baptifm is a fealcf the fame covenant as circumcifion." 
 
 I would here juft note, that the premifes from which 
 you draw this inference, and (ay that it has been abun- 
 dantly proved, has been heretofore examined and pro- 
 ved that the witnefs you advanced did not fpeak to 
 the cafe in hand v of courfe your inferences cannot gk 
 admitted. I would requeft the reader to examine for 
 himfelf, your arguments in which you fay, it has been 
 abundantly proved,. and mine in which they are c'lfpro- 
 
vcd, then weigh both by the word of God ; and draw a 
 conclufion for himfelf, tha* he will be willing to meet 
 at the bar of God. Where all will be expofed before 
 the afTembled univerfe, and juflified or condemned, aa 
 the righteous judge fhaii impartially determine. 
 
 I (hill now briefly notice your 14th feclion, which 
 yow entitle, « The promife of God to covenant faithful- 
 uefs." page 99. Your firft (latement under this head is, 
 < 5 by covenant faithfulnefs, is to be underftood a belief 
 in God's holy covenant, and a faithful performance of 
 fhe ditties it requires. We ffiiil not be covenant-keep- 
 ers beyond the extent of our belief in fuch coven3nt. 
 God's covenant makes the falvation of every believer 
 fate, and there *re abfolute prpmifes from God to be- 
 Ifetf'irrg parents who are fauhfulin his covenant, which 
 \tend further, than to their own perfonal welfare. The 
 prbmiTe of God to thofe parents who keep his holy cov- 
 rna'nt, is to their children as well as to thcmfelves." 
 
 Ir is here highly nccefFary to underfcand, what cove- 
 nant it is that iecures the happinefs of God's people. I 
 h:\vc heretofore fhown from the written word of God ; 
 -;}.u the covenant which fecures the falvation of God's 
 children •, is the covenant made between Father and Son 
 trl the council of God's own will, which mortals had no 
 Hand in making} none in keeping, and cannot have any 
 y ii broking. The Father was the party contractor on 
 heaven's part ; and hence he would fee that juftice was 
 be b~ioved Son was the party contractor on 
 r-»ai»*3 behalf 5 and would fulfil: And hence he faith, 
 * i hivs froifhed the work thou gavefl me to do.' He 
 had the promife that he mould fee of the travail of 
 !, and be fatisfifd. And hence it is faid, * I have 
 made a covenant with my chofen.' Pf. Ixxxix. 3. < And 
 council of peace (hall be between them both. Zech. 
 vr. 1 y. Thefe fcripLures united with many others, give 
 Us an account of the covenant on which depends the 
 faUaticki of God's people. Moreover that God has 
 
9§ 
 
 made any promlfes, to unbelieving children canntt be* 
 proved from the written word of God. And if there, 
 were any they muft neceffarily clafh with other parts of 
 divine truth ; fof < he that believeth not, is condemned 
 already, and the wrath of God abideth on hinV and no ex- 
 ception is made whether his father be a believer ox an 
 infidel. You have done in this fe&ion as you have done 
 by many others;- That is, to quote a number of £cr%>- 
 tures that are by no means to the cafe in hand. The 
 firft you touch upon is, what is faid concerning Abra- 
 ham and his children,, which fcriptures I have hereto- 
 fore explained in a degree, and in page too you bring 
 up what is fa id in the 2d commandment, concerning 
 vifiting the children down to the 3-d and 4th generation ; 
 which the prophet Ezekiel has fhown was only appli- 
 cable to the nation of Ifrael $ as may be feen by his 
 comment on the fub}e£h Ezekiel xviii. 2, 3, 4. * What 
 mean ye, that ye ufe this proverb concerning the Land 
 of ISRAEL, faying r the fathers have eaten four grapes, 
 and the children's teeth are fet on edge ? As I live faith 
 the Lord God, ye (hall not have occafion any more to 
 ufe this proverb in Ifrael. Behold, all fouls are minei 
 as the foul of the father, fo alfo the foul of the fon is 
 mine : the foul that finneth, it Ihall die. Not that this 
 proves as* the Arminian fays, that the original fin is dor>2 
 away, fo that men come into the world holy. For nei- 
 ther the threatning or the removal of it was ever appli- 
 cable only to the nation of the Jews : Of courfe, to bring 
 up the fubject as you have here, is blending fcripture 
 unrighteoufly. The fame may be faid of fome of the 
 pafluges you have quoted^ in the 101 ft- page, and often 
 where the feed of the righteous is fpoken of, referring 
 immediately to Chrift and his feed, you have brought 
 forward to prove a faying that has no foundation in the 
 .bible ; that is,, that there are promifes made to believing 
 parents, equally referring to their children. In your 102 1 
 page you fay, " If parents give up their children to God, 
 placing the feal of the covenant on them, and train then*. 
 
 H. 2 
 
for him as Abraham, did, their falvation becomes infal- 
 lible." 
 
 This flatement has not fo much as the color of truth 
 for its fupport, which I will prove before I leave it. If 
 it were truth, it mult be that all Abraham's children are 
 actually faved. For you tell us if parents train their 
 children as Abraham did, their falvation becomes infal- 
 lible. Mud it not undeniably follow that the falvation 
 of Abraham's children was infallible ? For you do not 
 require them to do better than Abraham did, but only, 
 Ay Abraham did. "We will now enquire whether the fal- 
 vation of Abraham's children was infallible or not ? « For 
 it is written, that Abraham had two fons ; the one by 
 a bond maid, the other by a free woman. Neverthelefs, 
 what faith the fcripture ? Call out the bond woman and 
 her fon : for the the fon of the bond woman (hall not 
 be heir with the fon of the free woman.' Gal. iv. 22, 30* 
 Moreover, if your afFertion were truth, what a happy 
 filiation muft all the human family be in that have liv- 
 ed fmce the flood ? A9 Noah was a man of God, and 
 for ought that we can determine, as good a man as A- 
 braham ; and if your plan would have born in his cafe, 
 why not in his children's children down to the end of 
 thz world ? but inconteftibie evidence proves the reverfe. 
 
 I fhall now notice fome few cf your awful fayings 
 contained in your 15th Sec. which you entitle, < The 
 children cf God's viiible covenant people how to be 
 considered both before and after their baptifm, 3 page 105-. 
 In the 106 pace you have quoted 1 Cor. vii. 14, in 
 which \: is written, « For the, unbelieving hufband is 
 fan£lt6ed by the wife, and the unbelieving wife is fanc- 
 tified by the believing hufnand : Elfe were your chil- 
 hren unclean, but now are they holy.' In the fame page 
 you alfc, *« And what does this import, except ir be, 
 that trrey, to all intents and purpofes are in covenant vi- 
 pbJyrin the fenfe in which the believing parent is in 
 
9i 
 
 covenant vifibly, and alfoin cafe the believing parent 
 fhould prove a covenant keeper as did Abraham, fuch 
 children thro* grace, (hall be faved everlaitingly with 
 their believing parent. This is the evident fenfe of the- 
 apoftle." 
 
 You ftate the query what this text means if it does 
 not mean what you fay it does. With divine aiTiftance 
 I will endeavor to anlwer. It will be remembered, that 
 many of the brethren at Corinth were Jews before con- 
 verted to the Chriftian faith. Many of them were yet 
 tenacious concerning their law ceremonies, when their 
 zeal was low in the things of the gofpel. It will alfo 
 be remembered, that it was contrary to the laws of the 
 Jews for one of them tomarry withone of another nation i 
 And if they did, their children were counted unclean 5 
 that is illegitimate, or baftards. For which crime, the 
 man was to put away his wife; or they were to be caft out. 
 or Honed to death. Thefe young difciples at Cor- 
 inth, being imperfcclly taught in the difciplin-c of the 
 gofpel church ; and well inftrudted in the Jewifh 
 ceremonies, fuppofed that if any one became converted 
 and his wife did not, that they nauft treat the unbeliev- 
 ing wife as the ftrange wife under the law was to be 
 treated. But being not all of this opinion, there arofe 
 a difpute among them, for which caufe, they wrote to 
 the apoftle Paul to get his decifion. The apoftle in 
 anfwer, takes up the matter and (hows them the differ- 
 ence there were in the two difpenfations: And to inforce 
 it upon their minds, adopts the arguments contained in 
 this chapter ; from which it may be feen in what fenfe 
 they were holy : that is, in a law fenfe, legitimate chil- 
 dren, not baftards but fons. Thefe fayings are inforced 
 by the firth verfe of the chapter, which is, ' Now, con- 
 cerning the things whereof ye wrote unto ir,e/ From 
 which it is plain, they had wrote to him on the fubjecl 
 now before us, as he goes on and immediately takes the 
 fubjedl up r 
 
92 
 
 But fir, the conftruction you have put upon the text, 
 is the very mod contemptible kind of Arminianifm. 
 for the profeffed Arminian fays, that children arc bom 
 into the world holy, on the acconnt of what Chrift has 
 done by his death •, which thus far would afcribe the 
 glory to him. But your intimation is, that they are 
 born holy, becaufe their parents believe, and not only 
 holy in a law fenfe ; but holy to that degree, that if 
 their parents prove covenant keepers that ihey will tver- 
 laftingly be faved though grace. Thejuft inference is, 
 that if this were truth, the falvation of the children muft 
 depend on the fidelity of their parents y tut the apoftle 
 teaches that there is no other way nor name given 
 whereby ye can be faved though the Lord Jefus Chrift.. 
 
 I fhall notice one point more rn this fe£tion con- 
 tained in page 108, which is your comment on the 
 little children that were brought to Chrift. You at 
 firft appear to intimate here, that the kingdom of heav- 
 en fpoken of there, was- the kingdom of heaven in this 
 world ; that i3 the church of God.. Put left this would 
 not bear, you obferve that if it meant the kingdom of 
 glory, they muft certainly be frt for baptifm. I would 
 here note, that it is utterly improbable that Chrift had 
 the leaft reference to the church in this world, when he 
 lays, * Suffer little children to come unto me, and for- 
 bid them not, for of fuch is the kingdom of heaven.' The 
 difciples were the people that forbid it ; and would they 
 have done it had they been accuftomed to be in a church 
 where little children were the members ? Moreover, 
 thefe little children were undoubtedly converted, this 
 appears from two confiderations the firft is, Chrift bleft 
 them. The fecond is, that Chrift tells the people that 
 except they be converted and become as little children, 
 andinanotherplace as this little child, thattheycould in no 
 cafe enter into the kingdom of heaven. From which it is 
 plain that they were converted^, for if they were not con- 
 verted then thofe that were converted would not be like 
 them 5 the one being converted and the other not. But 
 
93 
 
 fhe main thing that was mod principally referred to here 
 is, the fimilarity there is between a little child & a young 
 convert. The apoftle faith, when I was a child, I aSed 
 as a child, but when I became a man I put away childifn 
 things. John in his epiftle fpeaks of children, when 
 writing to fuch as were capable of receiving iniiruclien, 
 and of overcoming the world— Chrift called his difci- 
 ples children. 
 
 Your 1 6th and lad feclion you entitle M The cosfe- 
 quence of denying infant baptifm conndered." p3ge 1 10, 
 In your I I ith page you fay «* If therefore infant baptifm 
 is to be given over as loft becaufe it has for its fupport 
 neither pofitive precept nor example, we may without 
 difficulty fee what ether fentiments muft go with it in 
 company and in the fame general facrificc." 
 
 It is a matter of not a little furprize, co follow your 
 work through 1 1 1 pages •, in which you have been en-- 
 cieavoring to fupport infant bap;ifm, in which you have 
 brought forward a variety of fcriptures, in which you 
 would feign make your reader believe were to the cafe 
 in debate, and even fay in a former fe&ion that no one 
 duty in the whole bible was plainer, and now tacitly 
 own, that there h no pofitive precept or example for 
 it. The candid reader will notice here, that though you 
 brought a number of fcriptures in purfung your trca- 
 life, that you were the mean while con fetalis t J » a t they 
 did not fpeak to the cziz in debate, however to make 
 amends for this ycu have brought up a number of fenti- 
 ments which you intimate muf: fail ; if infant baptifm 
 cannot be admitted without either precept or example. 
 Is not this a bad kind of reafoning ? If men have adop- 
 ted one unrighteous fenticiect, (hall they to atone for ir, 
 adopt another: Would not this be adding f;n to fin? 
 Moreover, fome of the fentiments yo« mention, and 
 fay rnufi: fall with infant fprinkling, I (hall endeavor to 
 make it appear will live, when iafan: fprinkling is both 
 dead and buried, 
 
94 
 
 In the 1 1 2th page, you fay, " If wc rejecT infant bap* 
 tifm, we mult for the fame reafons rej, ct females horn 
 communion at the Lord's tabic." Sir, are there no bet- 
 ter authority for femaie communion, than thr»e are for 
 infant baptifm ? Chrift faith exprefsly to his followers 
 (concerning communion,) < This do in rcmemorance of 
 me.' Which was a pofitive command to all hL follow- 
 ers, and is an undeniable fact, that women made a part 
 of his followers. For they were baptised both men and 
 women. Women alfo followed him to his crucifixion, 
 and came eaily in the morning to his fepulchre. 
 
 Your cavil here feems principally to be becaufe there 
 is no exprefs mention tnat females tame to the commu- 
 nion. 1 think it may be eafily (hown, that ixi every cafe 
 where the males of Chrift's followers aTe commanded 
 to commune *, that it equally implies the females. In 
 this part you will find that the woman is included in the 
 man : This may be fecn by Eve haviog an exiftence ia 
 Adam before (he was extracted from him. It is fecn al- 
 fo in John iii. 3 — * Except a man. be born againj he 
 cannot fee the kingdom cf God •/ implying both men 
 and women, unlefs it can be proved, that women do 
 pot need regeneration, in order to be faved. It is ftiil 
 more clearly Ceenin what is repeatedly faid of our Sav- 
 iour, wherein he is called the Son of MAN.;, when no 
 man was inftrumentaJJy the caufe of his birth, only that 
 as the Apoftle fays, * He was raade cf a woman/ 
 
 In page 114, you fay again, <c The denial of infant 
 baptifm implies aifo the der.ial of the Chriliian fabbath 
 as holy time." Is this the principle why fo many of 
 your brethren ha7e reproached the Baptifts, and loaded 
 them with infamy, by faying, that the Baptilts did not 
 hold to keeping the Sabbath ? This, Sir, I will not 
 charge upon yourfelf as an individual, fori know not as 
 youhave done it ; but it has been prevalent among fome 
 of your brethren ; and if it hts not been brought up in 
 
9i 
 
 your Prefbytery as a barrier againft Baptiit influence, I 
 have been wrongly informed, and that by people belong- 
 ing to the Prtfbytery, who declared they were ear wit- 
 defies. I cannot be bail for all the people bearing the 
 Baptift name ; but this much I can fay, that I am not ac- 
 quainted with any of the Baptifts with whom we are in 
 fellowfhip, but what hold it a duty to pay a pious ob- 
 fervance to the firft day of the week, or the Lord's day, 
 or Chriftian fahbath. And I alfo think that I can prove 
 from the word of God, that the firft Baptifts we have 
 account of as a body of people, made it their prac- 
 ti e, and enjoined it as a duty on their adherents. The 
 people I here have reference to, is Jefus Chrift, his fore* 
 runner and followers : Whofe practice, in the pious ob« 
 fer vance of the firft day of the we.k, is repeatedly re- 
 eon rd in lie New Tcitament. They met together on 
 the firft cay cf the week, and broke bread, fpake 
 the wore, ...yed u nJ fang praile6 : See Acls xx. 7. — 1 
 Toi. xvn 2. — A6ls xvi. 13 — with many other paiTiges 
 In ihe N j \v Tcitament. it is then, pofltiv ly enjoined 
 b-y oui JLprd u follow him — and the apoftles renew 
 tht command ly enjoining it as a dufy to withdraw 
 from cv-ry broth ?i that ws k-th diforderly and not «ic- 
 cordiu^ to th-r'ir tra ition. Of ourfe, we have for the 
 DOferVance of trie Chiftian fabbath : Firft, the example 
 o Ch iit an J ihe ap Miles. Secondly, an txprefs com- 
 manct t follow th.-r example. An had you pro 'u^d 
 as .good a -warrant iu infant fprinkting, I would :. ve 
 never op-poled it, but gladly embraced it, as an in- 
 ftitu i on from heaver, ; out fin*:e you have not, you are 
 unfair and unfciiptuial to blend them together 
 
 Io your 1151b page you fay, « The inftitution of the 
 fiobath is made a (-omtituent part of the moral law." I 
 think f}r» that this is it a little incorrect ; If it is not, we 
 are all guilty of a couftant breach of the chriftian fahbath • 
 f the fabbath mentioned in the fourth commandment 
 io r u e lev nth cfay of the week, and if that was mcrai 
 i*w it has nevcj been repealed, but {tanci6 binding yet 
 
? 6 
 
 as much on us as it did on the nation of the Jews — for 
 moral law is that eternal rule of right ; that took its 
 rife in the fcale of beings and runs through the word of 
 God like a golden cord, enjoining on all rational beings 
 that wjiich is right of itfelf, both towards God and man ; 
 which inftead of being done away by Chrift was perfectly 
 obferved and fulfilled, and ft ill remains binding on ait 
 rational beings, for it requires nothing unreafonable of 
 itfelf. Of courfe, if the feventh day that the Jews were 
 commanded to keep as the fabbath, was a coi-ftituent 
 part of the moral law, that fame feventh day is ftill bin- 
 ding, and cannot lawfully be difpenfed with. But if the 
 Jswifh fabbath was a preceptive command from God to 
 the nation of the Jews in particular ; then J fus Chrift, 
 who was Lord even of the fabbath, couid, under the gof- 
 pel difpenfation teach his difciples to obfrwe the firft 
 day of the week, and the obligation be equally binding. 
 
 In the 1 16th page you fay, « By denying infant bap- 
 tifm we muft deny houfhold baptifm, For houfholcl 
 baptifm we have a « thus faith the Led.' It is reveal- 
 ed, The Jailor, Lyriia and Stephanas were baptifed with 
 their families. " And in the fame p*ge 5 " There is as 
 great evidence that infants belonged to thefe families, 
 as that there were perfons belonging to them of any 
 age." 
 
 This Iafl faying is r o remote from the word of God, 
 and the cleared dictates of common information, that it 
 will ferve to (how the neceflity of rejecting houfhoid bap- 
 tifm as fpoken of in the bible, in order to ftjt& infant 
 fprinkling and the fame preferve confiftency. 
 
 In the 1 17th page you obferve further 5 " If we deny 
 infant baptifm, and rmke it a breaking point in com- 
 munion as fome do, we muft own, tint all thofc minifters 
 and churches, who defend and pra&ife infant baptifm, 
 are in fact no minifters and churches, and that they are 
 not owned by Chrift as fuch. 
 
in the remaining part of this and the following pA- 
 ges you mention that Luther, Mela..cmhon and Calvin 
 and many others as bold reformers, who pradtiled in- 
 fant fpriukling. Is the imperfection and error of pood 
 men one of the laft witileffes to offer in favor of infant 
 fprinkling f This is being driven to (traits in very deed. I 
 cannot forbear mentioning here that the Arnunians in 
 their plea for falling from grace often bring up David's 
 adultery and flaying Uriah, to confirm their argument ': 
 Importing that David could not have been a child of 
 God, when he commited thofe crimes. And as he was 
 before, and afterwards, he mud have fallen from grace. 
 If I could believe that their argument was bible ; I 
 would admit yours to be logic ; but I can fee neither 
 truth in theirs, nor reafon in yours. For if it was pof- 
 fible for David to be a man after God's own heart, and 
 yet iuffered to fall into fuch grof> wickednefs 5 I know- 
 not the impoiubility of Lulher, Calvin and others being 
 men of God, and yet imperfect enough in this world 
 to fprinkle children, and call it baptifm, unlefs it is a 
 greater fin than adultery and murder. 
 
 In the 1 19th page you fay, (l Now is any truth 
 more clearer to be feen, that the law enjoining infant 
 memberfhip has never been difaunulled by God." 
 I would hert -remind the reader that I have heretofore 
 fhown from the word cf God, that the JewiGi church 
 and gofpel church were two diilin£l churches ; and that 
 in the gofpel church there n ver was any fuch law 5 
 conftquuently needs no repealing. And if the reader 
 be defirous to know what has become of the enjoining 
 infant memberfhip in the jewifh i It is nailed to the 
 crofs of our dear Redeemer, where it will never be re- 
 inforced on the difcipies of Tefus Ghrift. Se*;,Col. ii. 
 13, 14. « And you being dead in your fins, and the un- 
 circumcifion of your fLfli, hath he quickened togv-ther 
 with him, having forgiven you all trefpaflee, blotting 
 out the hand writing of ORDINANCES that was a- 
 gainft us, which was contrary to us, and took it out of 
 I 
 
9S 
 
 the way, nailing it to his crofs :' And Verfcs 20, ai, 
 22. « Wherefore if ye be dead with Chrift from ttoc 
 rudiments of the world, why as though living in the 
 world, are ye fubjeft to ordinances (touch not, taftc not, 
 handle not j which all are to periih with the ufing,) 
 after the commandments and do&tine of men ?" I have 
 already gone much further than I intended when I 
 commenced writing ; and as I fee nothing in the re- 
 maining part of your book that I count erroneous but 
 what I have already noticed, I (hall go no further by 
 way of reply; but clofe by faying, that as "your book 
 treats on fprinkling. It has,in my opinion, a fprinkling of 
 important truth, furrounded with the moil: awful fight of 
 Arminianifm that I ever remember reading info few pages. 
 Should you be difpofed to take the liberty that I have, & 
 make your reply to my remarks, you are at full liberty 
 fo to do, as we live in a free country, where the lib- 
 erty of the prefs is granted, the rights of conferences 
 unalienable, and the caufe of truth remaining for open 
 enquiry and free debate. And if I have gone afide 
 from truth I would deem it a favor to be corrected ; and 
 as it is certain that both cannot be right it becomes us 
 to examine the fubje&s and be in readinefs to meet 
 them at the tribunal of the Great God : To which tri- 
 bunal t wittingly refer the decifion. Being confeious 
 that what I have written I believe to be the truth, and 
 pofleffing a hope in the meTcy of God, that that part 
 which may be found imperfeel, will be forgiven through 
 a dear Redeemer. With refpett, I remain yours, m 
 ial;hfulnefs 3 truth and fconefty. 
 

 Jfhall add a few fiiort AddrcfTes : 
 
 Firft, to my podobaptift brethren in general, efpe- 
 cially thofe with whom I have a particular acquaotancej, 
 many of whom, J hope, belong to the family of God. 
 
 Secondly*. To my Baptift brethren in general, efp?- 
 cially thofc with whom I am more immediately connect- 
 ed in church relation. 
 
 4 
 
 Thirdly, to my fellow travellers to eternity in gener- 
 al who arc yet in the gall of bitternefs and bond of in* 
 iquity. 
 
 ADDRESS I. 
 
 To my psedobaptift brethren in general, efpeci<u'y 
 thofe with whom I have a particular acquaintance, ma- 
 ny of whom, I hope, belong to the family of God. 
 
 Dearly Beloved, 
 
 WHAT reception thefe remarks may have in your 
 minds I know not, neither am I anxious about it ^ fav- 
 ing I lcng to fee the time come when God's people {hall 
 fee eye to eye ; and Zion r s watchmen lift up their voi- 
 ces together, and it be no more Lo, here, and Lo, there, 
 but all know him from the leaffc to the greateft. Until 
 then how does it become us to behave ourfelves ? Ought 
 we not to contend earneflly for the faith, once deliver- 
 cd to the faints ? If io 9 when contending with eachoth- 
 cr,.what mould be our object but apoftolic da&rine and 
 apoftolic practice ? I am furprifed to fee fo many of you 
 trifle with the ordinance of God's houfe \ neither can I 
 believe, that you on this account reft eafy, but fancy for 
 rayfelf, that you are called to many ferious reflection!, 
 in your more retired moments. (I mean fuch of you as 
 are understanding chriftians.) And while yo« through 
 tbe tradiion of your fathers, arc difpofed to (bun this 
 crofe, yotU incur the chaining rod of our heavenlyFather, 
 
100 
 
 There are united reafons for this opinion : The finl k 9 
 that there is nothing in the bible foi what you call bap- 
 tiftfi. The fjrcond is, the promife of God to his children, 
 that when they go aftrsy he will chaftife them. The 
 third is, your general conduct towards thofe who can« 
 not in conscience fubmit to what you call baptifm. 
 With the baptifts you appear to be intimate until this 
 fubjecfr: is brought to view ; arid when this is touched 
 upon, you then plead it ia nothing efTenti-al ; and iri 
 the next place, make it fo effenfial as to fhun their 
 company, reject their correspondence, and refrain from 
 their meetings : And perhaps the fame time, cenfure 
 the baptiftg becaufe they will not commune with you. 
 Why are all thefe things if you are rooted and grounded 
 in the truth ? If fo, the baptist cannot hurt you. If the 
 baptifts are wrong, you are not obliged to embrace their 
 errors; and- if they are right, why would you thuti 
 their council ? If you were net confeious that ycu were 
 wrong, would you be fo unwilling to have your plan 
 examined? The bible teaches that he that doeth truth, 
 cometh to|rhe light \ that his deeds may be made mani- 
 fed, ihfit they are wrought in God. Moreover, do you 
 reaiife what damage you are doing to yourfelves ; & the 
 wound you bring upon (lie caufe you prcfefs to love 
 by fueh a line of conduct ? Our Saviour faid of fome of 
 old time, that they rejt&ed the council of God againfi 
 themfclve? ; being not baptifed of John. Should the 
 htiptiffcs at lad prove to be the followers of a meek and 
 lowly Saviour $ behold, the danger of (peaking re proach- 
 XUiiy of rhofe that believe on him. He faith, it were 
 better that a mihlTone were hanged about their necks, 
 and they drowned in the depth of the fea, tbaq^to offend 
 one of thefe little ones that believe in me. If the bap- 
 tifb depart from the truth in either principle or prac- 
 tice, it is your real duty as much as theirs, to point cut 
 the wrong and warn them of the danger ; but not to be- 
 have in the mean time as tho' you rejoiced at if, for that 
 is ungodly, whether it be found in you or us j for wrongs 
 
among profeflors are wounding to the general caufe ; 
 let it be found in what denomination it may. 
 
 Finally, to clofe this Addrefs, I fubmit to your exam- 
 ination, the foregoing remarks, hoping you may perufe 
 them, compare them with thofe they are an anfwer to, 
 bring them to the light of divine truth ; and may God 
 affift your minds to form fuch a conclufion as you will be 
 willing to meet at his bar j which is the Hncere prayer 
 of thine to ferve. 
 
 ADDRESS II; 
 
 To my Baptift brethren in general, efpecially thofe with 
 whom I ach more immediately connected in church 
 relation. 
 
 Dear Brethren, 
 
 SINCE we are fo far united in the belief of the 
 gofpel, its doctrines and ordinances , how does it be- 
 come us to be unremitting in its practices, fince we 
 are fo happily united in our belief of water baptifm ? 
 May we learn its practical ufe. When we are baptifed 
 in gofpel order, we thereby viGbly declare to all around 
 us that we are dead to fin, and alive to God. When 
 the names of the facred Trinity aie ufed in our bnptifm, 
 it denotes that we are under that immediate government, 
 which is the government of God's houfe. We.alfo en- 
 gage, before God, Sngels and men, to fotuke ail that 
 lhall let or hinder \ and follow the meek and lowly Sav- 
 iour through good and evil report. To daily go forth 
 without the camp, beartng his reproach. We alfo, by 
 fuch profeCion publicly enlift under the banner of our 
 Lord : In which warfare, we aie to endure hardship as- 
 [•cod foidisrs of Jcfcs Chrift. The enemy to be en- 
 countered in this warfare are the united powers of earth 
 and hell. And hence, we had need take the exhorta- 
 tion of :hz Apoflle, and put en the whole armour of 
 ■ 2 
 
102 
 
 God ; the mean while, having for our encourage- 
 ment-, the promife of the great Captain of our falvation 
 that he will be with us ; that he will deliver us out of 
 fix troubles, and in feven he will not forfake us. Let 
 us then arife, make ourfelves from the duft, and go 
 forth in the ftrength of the mighty God of Jacob ;and 
 fight manfully the good fight of faith. Mortifying the 
 deeds of the body, refitting the temptation of the devil, 
 fhuning the bewitching fnares of the world, refufing its 
 flattering, and fcoming to murmur under its frowns, 
 knowing that our blefTed Mafter both conquered all 
 thefe enemies, and put them under chains. And hence,, 
 though they may worry the children of God, they can- 
 overcome them. Good encouragement for the foldiers 
 of Jefus Chrift •, the caufe is good, the Captain is glori- 
 ous, his foldiers are volunteers, the bounty is free 
 grace, the equipage the whole armor of God. The fer- 
 vice a pleafure, the conqueft is fure, the crown is eter- 
 nal and unfading glory in the kingdom of our Father,. 
 "Where the rage of earth and hell, will he heard no 
 more. 
 
 <« Then ive*ll march up the heavenly street) 
 ** And ground cur arms at Jefus' feet" 
 
 Having thefe promifes, dearly beloved, lot us be of 
 good courage •, let us witnefs to all around us, that 
 v/e have through grace, engaged in a caufe that we 
 are not afhamed of. If called to pafs through forrows 
 rememivr they are fhort ; If in wearincfs, that there is 
 a reft remains for the people of God : If among falfe 
 brethren, that we (hall be rid of them when we get 
 home : If mourning, our unlikenefs to our mafter, 
 we fhall then be Chrift-like ; If forrowing on the ac~ 
 count of our difference in opinions, that we (hall then 
 be of one mind : Until then, may we quietly hope, and 
 rntkntlv wait for the falvation of God. 
 
103 
 ADDRESS IIL 
 
 To my fellow travellers to eternity in general, who arc 
 yet in the gall of bitternefs, and bond of iniquity. 
 
 Fellow-Mortals, 
 
 Let me tell you, that you are fwiftly approaching 
 the bar of God, and the time of your arrival will foon 
 commence. And what a fcene will this unfold to you 
 lhould you arrive there in the ftate you are now in ? ; You 
 are now an enemy of God, and of the children of God. 
 The proof of thefe aflertions you daily make yourfelves : 
 You prove you are enemies to God by difobeying his 
 commands ; for they that love him will keep his words. 
 You prove yourfelves enemies to God's people in that 
 you defpife and fpeak evil of them. You rejoice at their 
 troubles and glory when they are wounded. When by 
 falfe brethren they are brought into trouble you are 
 glad, hoping that they are a houfe divided againft itfelf 
 that cannot (land. But let me tell you. that amid all 
 the Chriftian's trials, his lot is a happy one •, while your 
 (late is awful, inconceivably awful, and beyond defcrip^ 
 tion to be dreaded. You are not an uninterefted be- 
 ing in the concerns of eternity. You. are alfo a foldier, 
 but your caufe is a bad one ; your captian is the prince 
 of darknefs, with a ready heart and willing mind, have 
 you entered his fervice. Your bounty is a flattering 
 toy, with {tinging gulit. Your equipage, is a hard heart, 
 blind eyes, deaf ears, and a confcience feared with a hot 
 iron. Your courage is the rage and malice of hell. — 
 Your fervice is bondage and the word of flavery. The 
 conqueft you will not obtain, and the wages is eternal 
 death. O, Gnner } What a pitiful cafe is thine, and yet 
 you are infenfible of it. Remember, thine arm is not 
 fufficient to contend with Jehovah. Remember, again - 9 
 that whilft thou art laughing at the children of God, 
 and faying, aha, aha, fo wuold we have it, that art fall- 
 en : Thou art utterly fallen into remedilefs woe& ruin, 
 Msaa while, the faint is combating his paflage through 
 
104 
 
 this unfriendly world, to bis Father's houfe : He ap- 
 pears to thee an unpleafant fight when thou paffcft by 
 him* Well, you and he are going to be feparated : — 
 Yea, as diftant as heaven and hell ; and how will he 
 then appear to you, when you fhall behold him as the 
 rich man did Lazarus, and you made to adopt the lan- 
 guage of the poet : 
 
 C( Yonder fits my Godly neighbor ; 
 
 fi Who was once defpis'd by me : 
 
 «< Now he's clad in dazzling fplendo',' % 
 
 (i Waiting my fad doom tn fee, 
 
 " Farewell neighbor ; Farewell neighbor z 
 
 « Difmal gulph, Vm bound for thee." 
 
 O, finner, remember, whoever thou aTt, that art an 
 enemy to God, that thefe awful truths will one day roll 
 like peals of thunder, and like meets of lightning, and 
 clothe thy naked foul in one eternal ftorm. O repent, 
 repent - a the word of God commands thee to repent % 
 and in the name of my Mailer, I would ag^io warn thee 
 to repent, or expecl to met thy Judge, thy enemy, ex- 
 cept thou repent. And may Jtfus, who was exalted to 
 give repentance and remifnon of fins, grant thee repent- 
 ance, for his Name's fake \ which is the prayer of thy 
 well wiftier, for jefus 5 fake. 
 
 THE AUTHOR, 
 
The following Extracl 1 have taken from Mr. Daniel 
 Merrill's iuotk verbatim as itjiands, purely for the 
 fatisfaclion of thofe of my brethren ivh* are not generally 
 favored with his Booh 
 
 A MINIATURE HISTORY 
 
 OF THE 
 
 BAPTISTS, 
 
 IF may be pleafmg to fomeof my readers to he pre- 
 ferred with a brief account of the Baprifts. i fhaii ea- 
 tract this account from the writings of thofe who 
 were not of the Baptift denomination, but rather pre- 
 judiced againft them. 
 
 Here it ni3y be obferved, that the religions feci", cal- 
 led Baptifts, have caufed the learned world more per- 
 plexity and refearch to decipher their oiigin, than any. 
 other (t€t of Chriftians, or, perhaps, than all others, 
 *¥es, this tefearch hath baffled all their erudition in an* 
 cient itory. 
 
 It is not difficult to ftx the period when one feci oi 
 this denomination was firfl called Petrohufians* when a- 
 nother was known by the name of Water'laridfaqs, when 
 a third waa denominated Mennonites, £<c. But the 
 difficulty is this, to afcertain the time, place and 
 medium, by which ChrihVs difciples were led to adopt 
 the peculiar fentimenr, which is now held by thofe call- 
 ed Baptifts, and which diftinguQies them from ail other, 
 denominations, 
 
I0& 
 
 It may be farther obferved, that if no one, however 
 learned and wife, be able to trace this feci; to any begin- 
 ning ftiort of the days of the apoftles, or of Chrift, it is 
 poflible that it then arofe. Befides, if all other religious 
 denominations, or the Psedobaptifts, who include all 
 which are not Baptifts, can be traced to a probable ori- 
 gin fhort of the apoftles, and the Baptifts, cannot be,, 
 it affords dill more probability, that they might have a- 
 rifen then. 
 
 I wifli my readers to indulge me one queftion, and to 
 give me an explicit anfwer. Are you willing to have 
 the origin of the Baptifts fairly explored, and to open 
 your eyes to the light, fhouid light, be afforded ? 
 
 You cannot, my Chriftian readers, unlefs your minds 
 be unduly fwayed by prejudice, do otherwise than fay, 
 Yes, For, though you be not very friendly to the Bap- 
 tifts, you will not deny them what you grant to your 
 worft enemy, liberty to fpeak the truth, and that truth 
 its weight, at ieaft in meafure, 
 
 It ought to be particularly noted, that my object is not 
 fogive the hiftory of a name, but of a principle. I 
 (hall not contend who were nrft called Baptifts,. Ana- 
 baptifts, Mennonites or the like •, but who have held the 
 peculiar fentiment which is adopted by thofe who are 
 called Baptifts. Wherever we find this principle, there 
 we find the men, the Chriftians, who, had thty lived in 
 our day, would be ftyled B-sptifts. Nor is the prefent 
 eontroverfy. this, Whence came that mode of baptifm, 
 which is pra£l:fed by all, who are known by the nams 
 $aptifts ? For this mode is granted, generally, if not uni- 
 verfally,by all learned & honed men, to be as ancient as 
 John the Baptift and the apoftles. This mode is, indeed, 
 not peculiar to the Baptifts, for the Pedobaptifts, for 
 many centuries, pra&ifed this mode ; and many of 
 them, do, to this day, pradtifc ioamcrfion. 
 
107 
 
 The peculiar chara&eriftic of the Baptifts is this? 
 They hold, that the ordinance of baptifm is to be ad- 
 ministered to adults, or to vifible believers only. 
 
 One natural confequence of this principle is, when 
 any one who was baptized, or fpiinkled, in his infancy, 
 comes over to the Baptifts' fentiment, they require him 
 to be baptized. Hence they are called Anabaptift6. 
 Another very natural confequence is, this fentiment 
 conftrainsthe Baptifts to oppoie the baptifm of infants. 
 Hence they are diiiinguifhsd by the name of Antipedo- 
 baptifts. 
 
 I (hall add one obfervation more, and then proceed to 
 give you a fucciutt hiftory of the Baptifts. The ob- 
 servation is this : Whenever I find perfons, who hold 
 the peculiar, chara&criftic, fentimewt of the Baptifts, I 
 fhall call them by that name. Their hiftory now fol- 
 lows. 
 
 I. The origin of the Baptifts can be found no where, 
 unlefs it be conceded that it was Jordan, or Enon. 
 
 Dr. Mofhe.im, in his hiftory of the Baptifts, fays, 
 " The true origin of that fed:, which acquired the de- 
 nomination of the Anabaptifts by their adminiftering si- 
 new the rite of baptifm to thofe who come over to their 
 communion, and derived that of Mennonites from ths 
 famous man to whom they owe the greateft part of 
 their prefent felicity, is hid in the remote depths of anii- 
 "quity, and is of cOnleouence extremely difficult to be as- 
 certained." 
 
 Here, Dr. Mofaeim, as learned an hiftorian, though 
 not fo candid a one, as the fcience of letters can bcaft, 
 bears pofitive teftimony, that the origin of the BaptiiU 
 is hidden in the remote depths of antiquity. Nothing is 
 more evident than this j the Docker either knew not 
 the origin, or was aot candid enough to confefs it, At 
 
i©8 
 
 kaft, we have this conclufion, that he could find their 
 origin no where fhort of the apoftles. 
 
 II. A large number of the Baptifts were fcattered, 
 opprefied, and perfecuted, through many, if not through 
 all, the nations of Europe, before the dawn of the refor- 
 mation under Luther and Calvin. When Luther s fe- 
 xonded by feveral princes of the petty ilates of Germa- 
 ny, arofe in oppofitioa to the overgrown ufurpations of 
 the church of Rome, the Baptifts alfo arofe from their 
 hiding places. They hoped that what they had long 
 expecled and praying for was now at the doors the 
 time in which the fufTerings of God's people fhould be 
 greatly terminated : but God had not raifed Luther's 
 views of reformation to nigh the height the Baptifts 
 were expecting. Their detefcation of the Mother of 
 Harlots, owing to their bitter experience of her cruel- 
 ties, and the clear gofpel light with which they had 
 been favored above Luther, and their ardent defire to be 
 utterly delivered from her cruel oppre{Hons, made them 
 wilh to carry the reformation farther than God had ap- 
 pointed Luther to accomplifii. They were foon difap- 
 pointed in Luther, znd probably did not duly appreciate 
 the reformation which he was inftrumentaliy effecting-. 
 It was as rni^ht have oeen expected \ the Lutherans 
 and the Baptifts fell oiit by the way ; and Calvin if not 
 Luther warmly oppofed them. See Mojheim t Cent, XVL 
 Chap. iii. Seft. 3. Part %. 
 
 Mofheim, vol. IV. page 4^7, fpeaking of the Baptifts, 
 fays, M This feci: darted up all of a fudden, in feveral 
 countries, at the fame point of time, and at the very pe- 
 riod when the firft contefts of the reformers with the 
 Roman Pontiffs drew the attention of the world." From 
 this we have one plain and fair deduction % that the 
 Baptifts were before the reformatio* under Luther and 
 Calvin, and therefore did not take their rife from the 
 Enthufiafts under Mtfffaer and Storck, or at that lime \ 
 or at Mu after. 
 
109 
 
 III. The Hufiites, in the fifteenth century, the Wick- 
 lifHtcs, in the fourteenth, and the Pctrobrufians, in the 
 twelfth, and the Waldenfes, were all Baptifts.* To 
 this fad Dr. Mofheim, bears the following teftimony -; 
 It may be obferved that the Mennonites (i. e. the 
 Baptifts of Eaft and Weft Friefiand, Holland, Gelder- 
 land, Brabant, Weftphalia and other places in the North 
 ef Europe) are not entirely mistaken, when they boalt 
 their defcent from the Waldnefes, Petrobrufians and 
 other ancient fe£ts, who are ufually confidered as wiincf- 
 jes of the truth in times of univerfal darknefs and fuper- 
 ftition. Before the rife of Luther and Calvin, there lay 
 concealed in almost all the countries of Europe, particular- 
 ly in Bohemia, Moravia, Switzerland and Germany, 
 many perfons, who adhered tenacioufly to the following 
 doctrine, which the Waldenfes, Wicklifiites and Hufiites 
 had maintained \ fome in a more difg-uifed and others 
 in a more open and public manner, viz. That the king- 
 dom of Christ, or the vifible church he had establijhed upon 
 earth % was an ajfembly ef true and real faints , and ought 
 therefore to be inaccejfible to the wicked and unrighteous ■, 
 and afo exempt from all thofe institutions which human pru- 
 dence fuggests to oppofe the progrefs of iniquity, or to cor reel 
 and reform tranfgreffors. This maxim is the true fource 
 of all the peculiarities, that are to be found in the re- 
 ligious do&rine and difcipline of the Mennomus, (or 
 Baptifts in the North of Europe) and it is rnoft certain 
 that the greatest part of the fe peculiarities were approved 
 of by many of thofe who, before the dawn of the refor- 
 mation, entertained the notion already mentioned rela- 
 ting to the vifible church of Chtift." 
 
 From this teftimony of Dri Mofheim we may re- 
 mark — 
 
 i. That the Mennonites were Baptift^ or Anabap- 
 
 * Not ell, every one ; but all, generally, 
 -f VoL IV. pages $%%) 420. 
 & 
 
110 
 
 ti ft s, for thefe different names he ufes to exprefs one and 
 the lame thing. 
 
 2. That the Petrobiufians were Baptifts ; for the 
 Baptitts affert, and Mofheim allows it, that they were 
 their progenitors in principle and practice. Befides, 
 in his hiftory of the twelfth century, part II. chap, v. 
 feci. 7, he exprefsly tells us, that one of their tenets 
 was, that t\o pefons whatfoeve w; e to be baptized befo e 
 fhey wee come to the Jul! ufe of thei : ifo 1 . 
 
 3. That the Waldenfes, WickKffites and Huflites 
 were Baptifts 9 for, as Mofheim fays, they all held to the 
 great and leading maxim, which is the true fource of 
 all the peculiarities that are to be found in the religious 
 doctrine and difcipline of the Mennonites. Thcfe fev- 
 eral denominations of Chriftians were not known by the 
 ancient, modern and appropriate name, Baptifts. But 
 their doctrine and difcipline were the fame with our 
 Baptifts, and were they now living, they would be thus 
 called. In other words ; juft fo far as they were con* 
 fiftent with their great and leading mxaim, and juft fo 
 far as the modern Baptifts are confiitent with their great 
 and leading maxim, juft fo far thefe ancient and 
 modern Baptifts are alike the one to the other. 
 
 4. That in the fixteenth century the Waldenfes, Pe- 
 trobrufians and other ancient feels (i. e. of the Baptifts) 
 were ufually considered as having been witneffes of the 
 truth, in the times of darknefs and univerfal fuperfti- 
 tioo. How differently from this would and do many 
 confidcr them in our day ! 
 
 5. That before the rife of Luther and Calvin, there 
 Jay concealed in almoft all the countries in Europe, par- 
 ticularly in Bohemia, Moravia, Switzerland and Germa- 
 ny, many perfons who held the fame doctrine and dif- 
 cipline with the Baptifts in our day, and were, of neccflV 
 ry and fair conference, of the fame denomination. 
 
nr 
 
 IV. We have already traced the Baptifis down to the 
 twelfth century. We have alfo found that they were 
 fcattered over almoft all the countries of Europe, and 
 were, in the dark ages of popery, the witneffes of the 
 truth; or have been ufually thus confidered. Btfide?, 
 we have found that the Waldenfes were, in principle 
 and practice, Baptifts; or in other words, we have 
 found that the Waklenfes were Baptifts. We will now 
 ftt to to what origin we caa trace the Waldenfes. 
 
 Dr. Machine, who tranflated Moiheim's church hifto- 
 Ty from the original Latin, gives us, vol. III. pages 1 i8> 
 119, under note, G, the following hiftory of the Wal- 
 denfes. His words are, ** We may venture to affirm 
 the contrary (i. e. from what Mofheira had juft faid of 
 the Waldenfes taking their name from Peter Wakliu) 
 with Beza and other writers of note ; for it fecms evi- 
 dent, from the befr records, that Valdu6 derived his 
 name from the true Valdenfes of Piedmont, whole rior- 
 trine he adopted, and who were known by the name of 
 Vaudois and Valdnefes, before he, or his immediate fol- 
 lowers, exifted. If the Valdenfes, or Waldenfes, had 
 derived their name from any eminent teacher, it would 
 probably have beet* from Valdo,who was remarkable for 
 the purity of his doctrine, in the ninth century, and was- 
 the cotemporar.y and chief counfellor of Berengarius. 
 But the truth is, that they derive their name from their 
 vailies in Piedmont, which in their language are called 
 Vaux. Hence Vaudois, their true name ; Hence Peter,. 
 (or., a3- others call him, John) of Lyons, was called in 
 Latin Valdus, becaufe lie had adopted their do&rine ; 
 and hence the term Valdenfes and Waldenfes, ufed by 
 thofe who write in Engiifh and Latin, in the place of 
 Vaudois. The bloody Inquifitor Reiner us Sacco, who 
 exerted fuch furious zeal for the dcftrucliou of'ihe Wal- 
 denfes, lived but about eighty ysars after Valdus of Ly- 
 ons, and muft therefore be fuppofed to know whether 
 or i:ot he was the real founder of Valdenfes, or Le- 
 oritts •, and yet it is remarkable, that he fpeaks of the. 
 
112 
 
 Leonifts as a fe& that had flourifhcd about five hundred 
 years ; nay, mentions authors of note, who make their 
 antiquity remount to the apoftolic age. See the acccunt 
 'given of Sacco's book by the Jefait Greifer hi the Bibliothe- 
 ta Pairum. I know not upon what principle, Dr. 
 Mofheim maintains that the inhabitants of the vallies of 
 Piedmont are to be carefully diftinguiihed from the 
 Wsidenfes; and I am perfuaded that whoever will be 
 at the pains to read attentively the 2d, 25th, 26th, and 
 
 . chapters of the firft book of Leger's Hiitoire des 
 rs Vaudoifes, wiJl find this diftinttion entirely 
 £fbiind!efs. — When the Papifts afk us where our relig- 
 ion was before Luther, we generally anfwer, in the Bi- 
 oie, and vve anrVei wcii. But to gratify their tafle for 
 • . idition, and human authority, we may add to this an- 
 
 r — and in the vailies of Piedmont. 
 
 To the above ^e may add, one of the Popifh writers, 
 fpi iking of the Waldenftri, fays, «' The herefy of the Wal- 
 (le fifes is the oldest herefy in the world"* 
 
 \% h here worthy to be particularly noticed — 
 
 1. That ReinerusSacco fpeaks of the Waldenfes, or 
 Baptifts; of his day, as a fe£fc that had* at that time, flou- 
 rifhed for about five hundred years *, which brings the 
 hiftory of ihe Baptifts, as a religious feci:, down to the 
 fifth century, 
 
 That this fame Reinerus Sacco mentions authors 
 of riote,who make the antiquity of the Waldenfean Bap- 
 tilts to remount to the apoitolic age. 
 
 3. That the Baptifts are the mod ancient of all the 
 religious lefts, who have fet themfelves to oppofe the 
 ghoilly powers of the Romanics. 
 
 * Prefdent Edwards' Hist, of Redcwpthn, p. 267. 
 
rfj : 
 
 4.- That, if there be any body of Chriftians, who 
 have exifted during the reign of antichrift, or of ihe 
 nun of fin, the Baptifts have been this living church of 
 Jefus Chrift. 
 
 5. The confequence of the whole fa this •: The Bap- 
 rid have no origin fhort of the Apoftles. They arofe 
 in the day? of Jtfhn the Baptift, and increafed largely in 
 the davs of our blefifrd Saviour, when he fhowed himfelf 
 unro If'rael, and in the dayt> of his Apoftles, and have ex- 
 ifted, under the fevertft opprcllkms, with intervals of 
 profperity, ever fince. • 
 
 But as to the Pedobaptifts, their origin is at once tra- 
 ced to about the middle of the fecond century; when 
 the rnyftery of iniquity not only began to work, but, by 
 its fermentation, had produced this error of fruitful e- 
 vils, namely, that bapiifm was efTential to falvation ; 
 yes, that it was regeneration. Hence arofe the nectfTi-* 
 ry of baptizing children. Now comes forward Ire— 
 aceus, and informs that the church had a tradition frcm 
 the Apoftles to give baptifm to infants. We are told if* 
 the Appendix to Mofheim's Church Hiftory, that one 
 of the Temarkabie things which took place in-the feccr.d 
 century was the baptizing of infants^ it being never 
 known before, as a Chriftian ordinance* for them.* 
 
 What a pity it is, that good me?), who have renoum- 
 ced the error, which was, as church hiftory informs us, 
 the progenitor of infant b apt Km, (hould (till retain its 
 practical and erroneces offspring, to the prejudice and 
 marring of the church cf-God I Not a (ingle feci of the 
 P^dobaptifts can find its origin nearer to the Apoftles 
 lhan the fecond century. We hence conclude, that 
 their origin was there, a^d that they then and there a- 
 rofe in the myftery which was then working. M?.f 
 the Father of -lights open the eyes of my brethren, t!iac 
 they may come out of this, perhaps, the hit thicket oL 1 
 grcis&ii?: smd dvrknefs. 
 K 2 . 
 
m 
 
 I will now add—- 
 
 V. The teftimony which President Edwards bears 
 in favor of the Waldenfes and other faithful ones, who 
 were fcattered through all parts of Europe in the dark. 
 ages of Popery. It is the following : 
 
 M In every age of this dark time, there appeared par- 
 ticular perfons in all parts of Chriliendom, who bore 
 a teftimony againft the corruptions and tyranny of the 
 church of Rome. There is no one age of antichrift 9 . 
 even in the darkeft time of all, but ecclciiaftical hiftori- 
 ans mention a great many by.name, who raanifefted an 
 abhorrence of the Pope and his idolatrous worfhip, and 
 plead for the ancient purity of doctrine and worfhip, 
 God was pleafed to maintain an uninterrupted fuccef- 
 fion of witneffes, through the whole time in Germany, 
 France, Britain, and other countries, as hiftorians de- 
 monftratc, and mention them by name, and give an ac- 
 count of the teftimony which they held. Many of 
 them were private perfons, and many of them mimfters^ 
 and fome magiftrates and perfons of great diftin£tion. 
 And there were numbers in every age, who were per- 
 secuted and put to death for this teftimony. 
 
 < c Befides thefe particular perfons, difperfed here and 
 there, there was a certain people, called the Waldenfes* 
 %vho lived feparate from ail the reft of the world, who 
 kept themfelves pure, and conftantly bore a teftimony 
 againft the church of Rome, through all this dark time. 
 The place where they dwelt was the Vaudois, or the 
 five rallies of Piedmont, a veTy mountainous country, 
 between Italy and France. The place where they lived 
 was cornpaiTid with thofe exceeding high mountains, 
 called the Alps, which were almoft impafTablc The 
 pailage over thefe mountaiaoug, defert countries, was 
 to difficult, tbst the valltes where this people dwelt were 
 almbft macetsnhle. There this people lived for many 
 agtf, as it were alene, where, in. a ftate of feparation 
 
from all the world, having very little to do with any* 
 other people, they ferved God in the ancient purity of 
 his worfhip, and never fubmitted to the church of Rome. 
 This place, in thisdefert, mountainous country, proba- 
 bly was the place, efpecially meant in the xii. chap, of 
 Revelation, 6 verfe, as the place prepared of God for 
 the woman, that they fhould feed her there during the 
 reign of Antichrift. 
 
 ts Some of the Fopifli writers themfelvest own that 
 that people never fubmitted to the church of Rome, 
 One of the Eopifh writers* fpeaking of the Waldenfes* 
 fays, the herefy of the Waldenfes is the oldeft herefy in 
 the world. It is fuppofed, that this people fir ft betook, 
 themfelves to this defert, fecret place among the moun- 
 tains to hide themfelves from the feverity of the hea- 
 then perfections, which were before Conftantine the 
 Great, and thus the woman fled into the wildernefs 
 from the face of the ferpent, Rev. xii. 6 ; and fo verfe 
 24, And to the woman were given two wings of a great- 
 eagle, that (he might fly into the wildernefs into her 
 place where (he is nourifhed for a time and times and 
 half a time from the face of the ferpent. And the peo- 
 ple being fettled there, their pofterity continued there 
 from age to age afterwards, and being as it were by nat- 
 ural walls, as well as by God's grace, feperated from 
 the reft of the world,, never par look of the overflowing- 
 corruption." 
 
 It is hoped that the reader will very carefully and can- 
 didly compare what is teftified to us by three very 
 learned men, Dr. Mofiieim, Dr. Machine, and Prefi- 
 dent Edwards. The teftimony of the firft is, that the 
 Waldenfes and many others who are ufua/ly ccnfidered 
 as witnejfes tf the truth in the times of univerjal darknefs- 
 and fuperstitioTty were efTentially agreed with the Bap- 
 tifts of modern date, as to principle and pratlice % or as to 
 the great maxim, whence flow all the peculiarities of 
 that denomination. His leftimony, in lhort, in this » 
 
the Hoi (fifes, the "Wickliffites, the Petrobfufians and the? r 
 Waldenfes, with other witnefTcs of the truth, fcattered 
 over Europe, in the dark ages of Popery, were effentially 
 the fame with the Baptifts of later times 5 or that they 
 aU were what we call Baptifts. 
 
 Dr. Machine teftifies that the Waldenfes flourished 1 
 as early as the filth century ; yes, he informs us that 
 fome autr.ors of note carry their antiquity up to the 
 ^poftol-c age. 
 
 Prefirient Edwards informs us th?.t thefe Waldenfefr 
 were tl.e main body of the church in the ria>k ag s, and 
 kite- been, together with thxir fcattered brethren, the 
 pure church of Jefus Ghrrft, curing the reig»i of Anti- 
 churt, and, of certain conic quence, were (ucceflbrs of 
 the pure church, from the days of Chritt and his apof- 
 t-les. 
 
 The fair confluence of all is this, that the Baptifts 
 have been the uninterrupted church of our Lord from 
 the apoftles' days to ours. 
 
 I may, indeed, exclaim, What have I been believing,- 
 what have I been doing, with refpe£i to the Baptifts, 
 
 all my days ? 
 
 I know, and I confefs that the hltlory of the church 
 aflures me that the denomination of Chriftians to which 
 1 have belonged and to which I do full vifibly belong, 
 came through the church of Rome, and was broken oft 
 from the mother of harlots, and it is not greatly to be 
 wondered at, if all her filth fbould not be yet wiped 
 aw2y. At the fame time, the fame hiftory aflures me, 
 that the Baptifts never have fubmitted to her fuperfli* 
 tions and £Uhy abominations. 
 
 I am fomewhat furprized at my own long continued 
 ignorance, and at the yet remaining daikscfs of my 
 
ii7 
 
 brethren, as to this matter. But above all, what (hall 
 I fay, at the hard oppofition which fome good men yet 
 maintain againft their brethren, the Baptifts ? Surely, 
 they might with great propriety be addreffed in the 
 words of Gamaliel : " Take heed to yourfelves what 
 ye intend to do, as touching thefe men." If ye will 
 not favor them, "refrain from them, and let them a- 
 lone j for if their counfel or work be. of men, it will 
 come to nought j but if it be of God, ye cannot over- 
 throw it j left haply ye be found even to fight againft 
 God." 
 
 Ail the power, craft and cruelty of the wicked* tho* 
 praclifed for nighly one thoufand eight hundred years* 
 have not been able to prevail againft them. Surely the 
 mifguided zeal of good men will not. 
 
 In this fhoit Hiftory of the Baptlfls, we fee the con- 
 tinued accomplifhment of one of ChriftY promifforyp 
 predictions, which is, Matt, xvi. 1 8. The gates of hell 
 Ihall not prevail againft the church. That denomina- 
 tion of Christians which are called Baptifts, are the only 
 known fociety of profeffing Chriftians, againft which 
 Satan hath not prevailed, either in point of doctrine, sr 
 difcipline, or both. This church, or old and inveterate 
 herefy, as Satan would call it, he acknowledges by the 
 mouth of his fervants, the Romamfts, that he could 
 never fubdue. It is true, Satan hath joined many of his 
 legions to it, as he did many falfe brethren to the difci- 
 ples i ntfoe days of the apoftles. But he hath never, no,, 
 not for an hour prevailed upon this ancient and primi- 
 tive church to give up the doctrines of grace, or the ad- 
 miniftration of the ordinances as Chrift delivered them 
 to his people That which (he fkft received, fhe ftill 
 holds faft, and will. In all the hiftory of the church* 
 we read of no other body of profeffing Chriftians, after 
 which Satan hath caft fuch a continual flood of water \ 
 but hitherto the earth hath helped the woman, and the 
 
ji8 
 
 flood of perfecution hath not prevailed. Satan's future 
 efforts will be equally without effect. 
 
 My Fathers and Brethren in the mini dry, and my 
 brethren among the profeffed difciples of the Lord Jefus 
 Chrift, fuffer a word of exhortation. 
 
 If you will not take up the crofs, and fo increafe the 
 number of Chrift's continually preferved, yet always 
 Juffering, little flock, be ye careful how ye fet yourfelves 
 in array againft them. For more are they who are for 
 ihem, than are thofe who are againft them. With you 
 is an arm of flefn, in all your oppositions, but with them 
 is the Lord their God to help them, and he will help 
 them ; and by and by he will help them right early. 
 
 I (hall be very pleafingly difappointed, fhould F not 
 be, by many of you who are rulers in Ifrael, fet at 
 nought, for coming over to the help of the Lord againft 
 the mighty. But, if I may but know the truth, and 
 plea r e the Lord, it is, with me, but a comparatively, 
 fmall thing to be judged of you, or of man's judgment'. I 
 do,indeed,wi(h for the continuance of your good opinion 
 and fcriendfhip, but I cannot poffefs them at the expenfe 
 of truth.. That I might teftify unto you thefe things, I 
 have riflced every thing which the world calls valuable, 
 lam now determined, and through the grace of our 
 Lord Jefus Chrift I hope trut to the end of my life I 
 (hall be determined, to venture every thing in defence 
 of the doctrines and ordinances and church of the Son 
 of God. Ibefeech aU of you, who know the grace of 
 our Lord Jefus, that ye do not as did many of the chief 
 rulers in Ifrael. They believed on Chrift, but did not 
 confefs hirn* becaufe of the Pharifees left they fhould 
 be put out of the fynago^ue ; for they loved the praife 
 of men, more than the praife of God. John xii. 42, 43,. 
 
 You have now heard me and know what I do, You 
 will therefore now make up your judgment. But I 
 
IT'9 
 
 pray you, remember one thing : With what judgment 
 ye judge, ye (hall be judged. 
 
 1 am, Reader f 
 
 Thy Servant, for the Gofptfsfake, 
 
 DANIEL MERRILL. 
 
 ERRATUM. 
 
 In page 12, 'Jth line from the bottom, infert (i is the 
 Covenant of grace j" after the word < feal,\ 
 
A 
 
 Scripture-Manual : 
 
 OR 
 
 A PLAIN REPRESENTATION 
 
 OF THE 
 
 ORDINANCE of BAPTISM. 
 
 DESIGNED FOR THE USE OF ALL, WHO WOULD ANSWER. 
 
 A GOOD CONSCIENCE TOWARDS GOD ; AND GIVE 
 
 A REASON OF THEIR FAITH AND PRACTICE 
 
 WITH MEEKNESS AND FEAR. 
 
 BY SAMUEL ''WILSON. 
 
 THE FIRST PHILADELPHIA, FROM THE NINTH LON- 
 DON, EDITION. 
 
 TO WHICH IS ADDED, 
 
 Rutherford's Exercifes of Mind refpetling the Invalidity of 
 Infant Baptifm — -and, Tejlimonies of divers learned Pado- 
 baptijls, in favour of Believers Baptifm. 
 
 Search the Scriptures. John v. 39. 
 
 PHILADELPHIA, 
 PRINTED BY LANG & USTICK, 
 
 *795- 
 
TO THE READER. 
 
 JL T is a worthy obfervation of the much 
 celebrated Archbijhop Tillotfon, " In procefs of 
 " time, the beji inftitutiom are apt to decline, and 
 " by infenfible degrees to fwerve and depart from 
 " the perfection of their firft fkate ; therefore, it is a 
 " good rule, to preferve things from corruption 
 " and degeneracy, often to look back to the firft 
 " inflitution, and by that to cor reel thofe imper- 
 ** feclions and errors which will almoji una- 
 voidably creep in with time" 
 
 a 
 
 How far the reverend authors, who left the 
 world the following teftimonies, have acled con- 
 formably to the above, and more efpecially to their 
 majier's will, is now propofed to the candid reader. 
 Both fat out on the enquiry prepojfeffed in favour of 
 the popular praclice ; yet from a tender concern for 
 divine authority, wifely acted in imitation of the 
 noble Bereans,— the iffue was, thai they found 
 themf elves, by the overbearing light of truth, obli- 
 ged to difcard former fentiments, then cheerfully 
 complied with the flocphtrd's voice. 
 
PREFACE. 
 
 
 J- H E very extraordinary zeal, which 
 has lately been exprejfed from the pulpit, and the 
 prefs, for Infant -b a piifm, as an ordinance of God, 
 er of unquestionable and divine authority, put me 
 on reviewing the ' evidence, by which I was for- 
 merly convinced of the contrary. 
 
 And as I do not remember to have met with any 
 thing onthe fubjetl exaclly in this form ; f it has 
 no other advantage, it may point out a method of 
 enquiry to thofe who make the word of God, the 
 rule of their faith and praclice. 
 
 There are fome few hints taken from modern 
 authors ; but the main is the judgment I formed of 
 thofe things at the time referred to. 
 
 I have only to add, I am not confcious of a wilful 
 vufinterpreiation of any text, but have faithfully 
 given what I apprehended to be the real fenje of 
 the Holy Ghofl ; to whofe influence and blejjing I 
 humbly recommend it. 
 
 S. W. 
 
A Scripture-Maffual} &c. 
 
 R HAT Baptifm is an ordinance of Jefus Chri(r, is; 
 admitted by the generality of thofe who call themfelves Chiif- 
 tians. That it is of Jlanding vfe in the church of God, 
 appears from the * nature of the inftitution when rightly 
 underftood, and the promife of the great Head of the church 
 . to his miniflers in the administration of it : Lo, I am with 
 you alway, even to the end of the world. 
 
 And as this ordinance is diftinguifhed from others, in its 
 limitation to ^Jingle adminiftration, without repetition ; great 
 care mould be taken, that we acl agreeably to the mind 06 
 Chrift in it : what is to be done but once in the Chrifdan's 
 life, ousht to be done well. 
 
 It is certain, men are apt to run into extremes ; fome 
 may poflibly make too much of Baptifm, fuppofing it to be a 
 regenerating, or jujiifying ordinance; that it wafhes away the 
 guilt of original fin, and is always accompanied with the con- 
 veyance of grace. Others may think as meanly of it, as a 
 mere circumitantial ritual, cr teft of obedience to a pc: 
 precept, with little, if any fpiritual meaning. 
 
 Nor are men, good and learned men, lefs divided abont 
 thefubjecls and mode of this facred inftitution. If this arofe 
 from the obfeurity or ambiguity of the terms in which it is 
 revealed, it might carry the appearance of fome reflection on 
 the wifdom of the law-giver ; it being a duty of common 
 concern, in which the plained Chriftian is as deeply inter-" 
 
 * A folemn acknowledgment of the divine glories, rnd a profeffed 
 fubjeclion to the authority of Father, Son, ?nd Spirit, with a thank- 
 ful recognition of the burial and refurre&ion of our Lord Jeius 
 Chrift; in tiu view of which we dcfi:o to d".e unto fin, and live unto> 
 hciinefj. 
 
 A 2 
 
[ 6 ] 
 
 efted, as men of the greateft capacity or literature r but if it 
 appears, that God has not been wanting in this matter, and 
 that the fcripture account of it is in terms of a determinate 
 gleaning, and eafy to be underftood ; whatever darknefs may 
 attend our minds, we have no room to quarrel with revela- 
 tion. 
 
 It is now near thirty years, fince I firfr. examined this mat- 
 lex : and I am lure no one could enter into the enquiry, with 
 more earneft deilre to find it on the fide of the cowman practice ; 
 all my converfation and profpedls leaning ftrongly that way. 
 The method I took was, I hope, in a dependance on God, 
 whofs direction I earneftly implored, to collect the whole 
 evidence from fcripture, to confider carefully every part fepa- 
 ratclr, that I might know what was his good and acceptable 
 t/ill in this fervice. 
 
 And whether I fhoiild happily attain the defirable end or 
 not, I remember I found great peace in the integrity of the 
 determination. Accordingly looking up to heaven, I fet 
 myfejf to fearch the fcriptures. 
 
 The quellions before me were, 
 Whether believers, or perfons profiling faith and repent- 
 ance only ; 
 
 Or believers and their natural offspring, or infants in com- 
 mon., were the proper fubjecls of baptiim ? 
 
 And whether the manner ofadminiitration was by immer- 
 fion or plunging* or by fprinklirg or pouring ; or whether 
 either might be ufed indifferently ? 
 
 Conudering that Baptifm was an ordinance peculiar to the 
 goiVel-difpenfadon ; I thought it moit natural, to expect an 
 accota ci'iinthe New Te {lament. Accordingly I began 
 with the gofpei cf St. Jtifafthifu, and in inz third chapter met 
 with ; wing defcriptioB of Jchti : s baptifm : 
 
 hi tbsfe days came John the Baptifc, pratching in the ivil- 
 dtrmfs cf Jttdea ; and faying, Repent ye, for the kingdom of 
 heeroen is at hand. That, then went out to him Jerufalem, 
 fad all Tudea, and all the region round abf.it Jordan, and 
 taptfeed of him in Jordan, confe[f:t:g their Jins. — And 
 that when he fazu many of the Pharlftes and Sadducees 
 tome to his JBapttj/m, he faid unto them, generation of 
 vipers, who bath warned you, &s. Bring forth, therefor?, 
 
t 1 ] 
 
 fruits meet for rrpenidtice, and think not to fay within yourfelvei. 
 We have Abraham to our father, &c. 
 
 Here I found thai John had a fpecial commimon given 
 him, to preach and baptize. 
 
 That the fubftance of his miniitry, was the doctrine of 
 repentance, in the view of the near approach of the Meiiiah : 
 Repent, for the kingdom of heaven is at hand* 
 
 That his fuccefs was very extraordinary, multitudes flock- 
 ing after him, to hear him preach, and be baptized of him, 
 Jerufalem, and all Judea, and the region round about, &c. 
 
 That the place of his preaching, was the wildernefs ; and 
 of his baptizing, the river Jordan. 
 
 That the action was baptizing — » 
 
 And that the difpofition of mind required in the fub- 
 jedls was repentance ; and fuch repentance as mould be pro- 
 ductive of good fruits ; and where this was wanting, a rela- 
 tion to Abraham as their father did not entitle them to his 
 baptifm. 
 
 This appeared to me to be the fum of the account ', and I 
 could not help obferving, 
 
 There is no intimation of children being brought by their 
 parents to John. 
 
 Not a word of his baptizing them. 
 
 No recommendation of this to their parents, as a duty to 
 be afterwards performed by them, in confequence of their 
 being profelyted to his doctrine. No hint of pouring or 
 fprinkling ; but that John baptized the people in the river 
 Jordan, and that he did this on their repentance or profef- 
 iion of it. Tlits far the evidence being fcr adult baptifm, I 
 proceeded to confider the baptifm of oar Lord, as defcribed 
 in the fame chapter, verfes 13, 14, 1 5, 16. Then cometh 
 Tefus from Galilee to Jordan, to John to he baptised of him. 
 Lui John forbad him, faying, I have need to be baptized of thee, 
 and comefl thou- to me ? And Jefus anfwering, faid unto him, 
 fitffl-r it to be fo novo : for thus it becometh us to fulfd all righie* 
 onfnef. Then he fujf.red him. And Jefus, when he was 
 baptized, went up Jlraightway out of ihe water, &C 
 
 Here I obferved our Lord did not fend to John to come 
 and baptize him, but went himfelf from Galilee to Jordan, 
 the place where John was baptizing j offered himfelf as a 
 
[ « ] 
 
 fuhjtvfr. John, apprehenfive of his fuperior glory, modefHr 
 refufes.' Our Lord infills on it, as apart of righteoufnefs it 
 became him to fulfil John baptized him, and as * Mark ex- 
 pre- . in tne river 1 Jordan ; and from the exprefficn of 
 
 his coming out of the water, I concluded it was by immer- 
 £oc. 
 
 I took notice of a difference between this, and the former 
 account. Here " was no preaching on John's part ; no 
 repentance required of, or coofeffed by our Lord Jefus pre- 
 vious to baptifm : thefe the dignity and purity of his perfon 
 rendered unneceffary. He had the richeft unction of the 
 Holy Spirit, and was holy, harmlefs, and undefiled. How- 
 ever, he appeared with great zeal to engage in the duty ; and 
 I thought he fpoke as the head of the church, and example 
 of his people, when he faid, Thus it becometh us to fulfil all 
 righteoufnefs. 
 
 The next place I confulted, was Mat. xix. 13, 14. com- 
 pared with Mark x. 13. and Luke xviii. 15. 
 
 Then were there brought unto him little children, that Be 
 fhoula put h:s hands on them . nd pray : and the difciphs n 
 
 But Jefus faid, fujfer little children, and fori id 
 unto me : for of fitch is the kingdom ofheai 
 This I had often heard quoted in favor of infant-baptifm, 
 and therefore, though I did not find the word brptize in the 
 text, I thought it deferred a particular confideration. 
 
 And the firft thing which came before me, was the de/Jrs 
 of the parents or friends of thofe children, or what they 
 aimed at in bringing them to Chrift; and the evangelilt Mat- 
 . hen feys, it was that he fhouldjnd his hands on them and pray, 
 Mark and Luis fay, that he might touch them', neither of 
 them give the leaft hints as to any defire or requert that they 
 might be baptized. 
 
 I then confidered the conduct of cur Lord on this occa- 
 fion, and the text fays, he took them up in his arms, put his 
 hands on them, and tlejfed 4/v, . 5 - is, and no more, our 
 Lord did at this time, as I could find, by comparing the 
 evangelifts. 
 
 This led me to coofider the reluctance of the difciplcs, 
 that thefe children fhculd be brought, and cur Lord's dii- 
 
 / * Mark i. 9 . 
 
[ 9 ] 
 
 pleafure fignrfied by his check of them, fuffer little children to 
 come unto me, for of fuch is the kingdom of heaven. 
 
 What the difciples reafon was for oppofing them, is not 
 recorded : I thought it could not be from an uniuillingnefs 
 that infants mould be baptised, had that been the practice of 
 John, or the known will of their Ivlafter. This they could 
 hardly be guilty of ; nor does our Lord take the leaf! notice 
 of it in his reproof: it is likely they were uneafy he mould 
 be interrupted from attending to matters, they judged of 
 greater importance ; but however this was, I found they 
 flood reproved, and the reafon given was, 
 For of fuch is the kingdom of heaven. 
 Here I confidered the kingdom of heaven mull: intend the 
 kingdom of grace or glory. 
 
 And frit, I began with the kingdom of grace, and pre- 
 fently faw, that it muft either be the invifible church or 
 general afTembly of the firft-born, whofe names are writtea 
 in heaven, or particular churches confUtuted in gofpel-order : 
 for I could have no notion of a national church, under the 
 New Teftament-difpenfation. Accordingly I brought infants 
 to each ofthefe, endeavoring to come at the truth. As to 
 the invifible church, confirming only, as I could fee, of the 
 election of grace, I thought whether all, or toho among 
 infants, are a part of it, could only be known to God ; and 
 this being a matter wholly unrevealed, I could not fee how 
 it could give them a right to Baptifm. 
 
 As to particular churches, it did not appear that infants were 
 claimed or treated as members ; nor could I understand their 
 capacity ior mernberfhip, which feemed to be founded in the 
 New Teftament, on a declared agreement of the faints in prin- 
 ciples and experience. 
 
 I then confidered the kingdom of glory, confiding in the 
 beatific virion, and enjoyment of God. And here I pre- 
 fently found, mv wimes out-run revelation ; and in the iiilie, 
 was obliged to leave infants to the fovereign mercy of Him, 
 who is the Judge of the earth, and will do nothing but what 
 is right. Nor could I fee, on the iuppofition of their being 
 all admitted to that kingdom, of which I could find wo f crip- 
 ture aiTurance, that their right to baptifm was evinced, with- 
 out a m live law-giver pf the church, or feme 
 
[ io ] 
 
 tiecejfary connection between that ordinance and eternal 
 life. 
 
 Muling on thefe things, I looked a little farther, and foon 
 found the difficulty removed, and the expreflion cleared up, 
 cffuch is ihe kingdom of heaven ; that is, as our Lord adds, 
 verily, I fay unto you, whofoever fhall not receive the kingdom 
 of God as a little child, heJJjall not enter therein, or as Luke 
 has it, in no 'wife enter therein. 
 
 It now appeared, that our Lord was fpeaking of the temper, 
 and not merely of the perfons of children ; and what greatly 
 confirmed me, was a parallel paffage, Mat. xviii. 2, 3. Jefus 
 tailed a Utile child and fet him in the midjl of them, and faid, 
 verily I fay unto you, except ye be converted, and become as little 
 thildren, ye Jloall not enter into ihe kingdom of heaven. An*d 
 adds, whofoever therefore Jhall humble himfelf as this little child, 
 the fame is the greatefl in ihe kingdom of heaven, and whofo 
 Jhall receive one fuch little child in my name, recerveth me: and 
 whofoever Jhall offend one cf thefe little ones 'which believe in me, 
 it were better for him, that a mil/lone were hanged about Ins 
 neck, and that he were drowned in the depth of the fea. 
 
 Here I compared the expremons of receiving Chriit, and 
 receiving one of thefe little ones, making profemon of his 
 name, and the little ones, believing in him, with the dreadful 
 nature of the threatening in offending them; and I could 
 not fee how thefe could be applicable to mere infants, but 
 were all well adapted to younger or weaker Chriftians. 
 
 Upon the whole, after the ftricleft fearch, I could find in 
 thefe texts nothing relating to Eaptifm. Nor could I help 
 thinking, had it been the intention of our Lord that infants 
 mould be baptized, he would not have omitted the practice, 
 or fome difcourfe abotrt it, on occafons which fecmed fo natu- 
 rally to lead him to it. 
 
 Failing of my hoped for difcovery of Infant-Baptifm here, 
 I haftened to the 
 
 Commimon recorded Mat. xxviii. 18, 19, 20. compared 
 with Mark X7i. i£, 16. 
 
 All power is given to me in heaven and inearth. Go ye 
 therefore and teach all nations, baptising them in the name of the 
 Father, and of the Son, and of the Holy Ghofl. Teaching 
 them to olfervc all things, whatfoevcr I have commanded you : 
 
C «*i J 
 
 and lo I am -with you alway, even unto the end of the 
 'world. 
 
 Struck, with the fupreme authority of a rifen Jefus, I con- 
 cluded from the folemnity of the introduction, it muft be a 
 very heinous affront, to add, alter, or take away from the 
 facred commandment. And with a mind, I truft, poiTelTed 
 with reverence of his Majefty, I entered into a meditation 
 on the precept. Here I found the perfons charged with the 
 commiilion were the apoiUes ; v/ho, notwithftanding the 
 eminence of their character, and peculiars of their after unc- 
 tion, were not to make, but publifh and explain the laws of 
 Chrift. That, and only that which they received of the 
 Lord, were they to declare to the church. And from the 
 nature of the duty enjoined, and the reach of the promife, 
 e'oen to the end of the world, I judged all gofpel-minifters to 
 be included in the commiilion. 
 
 The duty enjoined-, or fervice to be performed, was to 
 teach and bautize. 
 
 j. 
 
 Or as I underllood it, to make difciples by teaching, 
 (£or I could not think of any other way) and then to 
 baptize them. 
 
 The fubje&s of initruction and baptifm, were all nations, 
 or as Mark has it, all the world, and every creature, Gen- 
 tiles, as well as Jews ; not every individual, for the abfur- 
 dity of that was moil glaring ; but fuch as were capable of 
 receiving the doctrine, and making a profellion of it, in-order 
 to= Baptifm. 
 
 The time of baptizing, according to the evangeliit Mark, 
 feemed to be when they believed ; or as Matthew has it, 
 when they were taught or made difciples. And the manner 
 in which, when I confidered the principal, moil: common 
 and natural ienfe of the word Baptifm, with the ufe of it in 
 John's baptifm, appeared to me to be by immerfion ; and I 
 was the more confirmed in this, from John's chufing a place 
 to baptize in, where there was much water : John iii. 23. 
 I tried, and tried again, to bring in infants under the general 
 term of all nations ; but Mark's believeth and is baptised, 
 with Matthew's teaching them to obferve whatfoever I have 
 commanded you, - obliged me to conclude it mud be confine 
 to the adult. 
 
[ 12 ] 
 
 Thus far the balance Teemed to be on the fide of the 
 Antipaedobaptifts ; but having determined when#I fet out, to 
 examine the whole evidence, I purfued the enquiry, and 
 being thoroughly fatisfied that the apoftles could not miftake 
 their mafter ; I thought if I was miftaken in my apprehenfion 
 of his will, in the commiflion, I mould be fet right by their 
 conduct. I began with Peter's fermon : Acts ii. 
 
 The point the apoflle aimed at, I found in verfe 37: 
 Therefore let all the houfe of Ifrael hnoiv ajfuredly, that 
 God hath made that fame Jefus, whom you have crucified, both 
 Lord and Ckr'ifl. Xxi this he afferts the glory of the perfon 
 crucified, he was Lord of all, and charges them directly 
 with his murder : they had crucified, or with wicked hands 
 had flam him. 
 
 The effect was, They were pricked in the heart, and cried \ 
 out, Men and brethren ivhatfhall <zue do ? Upon which Peter 
 faid unto them, Repent and be baptized every one of you, in 
 the name of Jefus Chrijl, for the remijfiqn ofjins, and ye Jhall 
 receive the gift of the Rch Ghqfi. For the promife is unto you, 
 and to your children, and to all that are afar off", even as many 
 as the Lord our God fha 11 call. It is added, verfe 41. They 
 that gladly received his ivord ivere baptized, and the fame day 
 there tvere added ur.io them, about three thoufand fouls. And * 
 they continued in the atoflles doclrine and fellonvfhip, and in 
 breaking of bread, and in prefers. And ver. 44. All that 
 believed <zverc together, and had all things common, &C. 
 
 Here 1 obferved how Peter underfiood his commifiion ; ' 
 he began with preaching cr teaching — waiting for the fuccefs 
 of his labor. Nor did I 'find a word of Baptifm, till they 
 were pricht'l in their hearts ; then indeed, and not before, he 
 fays,' Pepent and be baptized, in the name of the Lord Jefus ; 
 v, 'Inch I underftood after this manner : If you are indeed ■ 
 grieved, and afhamed of your conduct towards this Jefus 
 whom you have crucified' 1 If you are convinced by the 
 Spirit of God,, he is the promifed Meffiah, the Great Re- 
 deemer, and King of his church, and have a fiducial depen- 
 dence On him for falvation : then you are to be baptized in 
 Y'hanie, and may hope for a comfortable evidence in your 
 itifm, of the remiflion of your fins, and that you fhall 
 ve the gift of the Holy Ghoft. And for their encou- 
 
[ i3 3 
 
 ngement he adds, for the promife is to you and to your chil- 
 dren, and to all that are afar ojjf even as many as the Lord our 
 Go'djhall call. 
 
 Now I, thought the evidence of children's right to Baptifm 
 began to open, efpecially as I had often heard this verfe 
 mentioned as an inconteftibie proof of it. But being willing 
 to fee with my own eyes, I conlidered what this promife 
 might be ; the text indeed I found, if not wholly filent, yet 
 not direclly expreflive ; but on clofe reflection, I thought it 
 muft be either 
 
 The great promife of the Median, as the feed of Abraham, 
 in whom all nations mould be bleiTed ; or 
 
 Of the remiifmn of (ins for his fake : or of the gift of the 
 Holy Ghoft. 
 
 Accordingly I brought infants to each of thefe ; and pre- 
 fently faw as to the firit, the great honor which was done to 
 the Jews and their offspring, that Chrift fhould be allied to 
 them according to the flefli ; but found no reafon to con- 
 clude, that all Abraham's natural children, were the children 
 of the promife as to the fpiritual part of it ; nor could I fee 
 how the general prorn\£e of the Mefliah, as the feed of 
 Abraham, could give - -,-. cm a right to Baptifm, if impenitent 
 and uncalled, any more than the Gentiles, or thofe afar off. 
 
 As to the promife of the re million of fins, I faw not how 
 this could be claimed, but by believers. And as to the gift of 
 the Holy Ghoft, ifitwasofthe fame kind with what had 
 been lately poured out upon the Apoftles, the thing fpoke 
 for itfelf ; there was no room to expect it in a ftate of infancy. 
 
 By Children, then, I apprehend muft be meant their 
 offspring, when called', and then I could eafily apply the 
 promife to them, in any or all the foregoing fenfes. 
 Upon the whole I found, Peter preached, 
 
 The people repented, and gladly received the word — 
 
 were baptized, 
 
 added to the church, 
 and walked in fellowship ; 
 
 and encouragement was given to their offspring, that with 
 the fame experience? or when called, they might lock for the 
 lame privileges. 
 
 B 
 
E H 3 
 
 I could not but think, had the apdftte intended to 
 their right >as infants to Haptifm, it wxsjfrtifrge very Jhrange y 
 that no notice mould be taken, either then or afterwards, of 
 the administration of it. 
 
 The next account of Baptifm I met with, was At~!s viii. 12. 
 
 But when they believed Philip, preaching the things concern- 
 ing the kingdom of God, and the name of ff if us, they were bap* 
 fitted both men and 'Zvomcn. 
 
 Here I found the Evangelic agree with the apodle, and 
 both keeping clofe to the commiflion. Philip begins \ 
 preaching the gofpel, or things concerning the kingdom of God, 
 and the name of Chrifl. The people believed ; and when they 
 did fo, and not before, he baptized them — And they are 
 faid to be men and women : the phrafe I took to be expreffive 
 of the extent, and limitation of the ordinance ; not men only, 
 but men and women ; not men, women and children, but 
 men and women only. 
 
 And indeed, I thought it could not be otherwise, if a 
 perfonal faith, and a profefkon of it were pre-requifite to Bap- 
 tifm. And thefe I found were infilled on by this Evange- 
 lift, in the cafe of the eunuch, recor&j-d in the fame chapter ; 
 the account of which ftands thus : 
 
 V cries 26, 27, 28, Sec. 
 
 "The angel of /he Lord fpake unto Philip, faying, arife and 
 go toward the fouth, Sec. and he arofe and went, and behold a 
 rnan 6/" Ethiopia, an eunuch, Sec. who had come to jfertfalemfor 
 to woiflip, was returning, and flitting in his chariot, and read 
 Efaias the prophet. Then the ffirit faid unto Philip, go near 
 and join thy f If to this chariot. And Philip ran t hie her to him, 
 and heard him read the prophet Efaias, c.vd fid, tinder- 
 Jlandeft thoV. what thou readejl P And he faid, how can I, except 
 fame manjhonhl guide me ; and he defined Philip that he would 
 come up and fit with him* The place of the fcripture which he 
 read, was this, he was led as a Jhcep to the /laughter, Sec. The 
 eunuch anfwered Philip, end faid, I pray thee of who?nfpeakctb 
 the prophet this, Sec. Then Philip opened his mouth, and began 
 at the fame fcripture, and preached unto him Jefus ; and as 
 they went on their way, they came to a cert ran water ; and the 
 cr.nuch faid, fee here is water, if hat cloth binder 1m to be bap- 
 I'vzed? And Phlip faid, if thou believcft with all thine heart, 
 
•J ] 
 
 \vered ca?d fal ', I belle.-. 
 
 Chr'ifi is the fan of God.-*r^&vd he * har'tot to 
 
 i Bill i And th.y went dawn both i. i'j the water? bqth 
 
 Up and the eunuch, ai : and when they 
 
 Wire come up out oft.be water, the fpik'ft pf the Lcrd caught 
 
 iy Philips a:id ihe euntythfaw him no more; l.kJ he went 
 
 on his 'way clolchig. 
 
 This appeared to me to be a plain and expreffive account 
 of the fibjctls : e of Baptifm. Philip begins with 
 
 teaching, or preaching Chrift as a Saviour, and Sovereign : 
 The eunuch defires to be baptized: Philip inn ft s on a con- 
 feilion of his faith: The t\-.:.\.-S^ .gives him latisfacuon: They 
 both go cut of the chariot, and Philip baptizes him : And I 
 could not help obicnirg the peculiarity of the phrafes ; they 
 went down loth into the water, loth Philip and the eunuch ; 
 and when they were cune up cut of the water, &c. wliich 
 ftrongly imprefTed my mind, that the baptifm cf the eunuch 
 was by immerfion ; and mart be defigned to defer ibe iorne- 
 thing more than bardygoing to the fide or brink of the water. 
 ., The next inftance of Baptiim was that of Cornelius ,A 'as xth. 
 
 And oi him, it is {aid, veife the fe$flnj4j he was a devout 
 man y end one that fea-ed 'God with all his hovfe : which I 
 underwood not of mere babes, if he had any ; but of thofe 
 who were in fume meafure grows up, capable, under a divine 
 influence, of forming iorue appreheniions of the glory of 
 God, and their obligations to revere and ferve him. 
 
 By the direction of an angel he fends for Peter — Peter 
 begins with preaching : God owns his minillry : The Holy 
 Ghoft falls on all thofe which heard the word ; and Peter 
 afks, Can any man forbid water, that thefe jhtuld not be lap- 
 lized, which have netived the Il r /y Gh'.y '.', as ■:< we ? 
 
 And, he commanded thin it Ized. * 
 
 He ; e I found the con^raj '..n ftnclly regarded an-- Jgep* up 
 to, an exact conformity with tjje forementioucd iniu.nces of 
 Baptifm ; and cumpaiing the exp; ::Tions cf fearing God who 
 all his hovfe, ver. 2. and thtir receiving the l- ih-fc 
 
 who Liieved in the Lord jfefus, mentioned chap, xi. ver. 1 7. 
 I law no realon to fuppofe that infants were of that number. 
 
 This led me to confider the converf on and baptifm of 
 Lydia, of whom we read, Acts }:\\. 14. that fiie was a [Air 
 
t 16 ] 
 
 cf purpu- '.'v '/* Thyatira, who worfhipped God, anct 
 
 heard the apofile ; wbofe heart the Lord 'opened, andjhe attended 
 unto the things which were fpoken oj Paul ; and was baptized, 
 and all her hovfhold. 
 
 As to Lydia, I thought there could be no difpute, whe- 
 ther me believed before (lie was baptized ; the text averting 
 that me worshipped God, and that the Lord opened her 
 heart. 
 
 As to her houfhold, what it confided of is not faid ; nor 
 is any notice taken of her huiband, if (he had any : all that 
 appeared to me, from a careful examination of the account, 
 was, that me was not at home, er in the place of her com- 
 mon reiidence ; that fhe came to fell her purple, had a houfe 
 for that purpofe, and probably fervants to aflift her in her 
 trade ; nor could I fee it altogether confident with prudence, 
 to bring a family of young children, if (he had any, into the 
 hurries of bufinefs. 
 
 Upon the whole, I thought it might be fuch a houfe as 
 Cornelius had ; who, if they did not fear God before, were 
 converted bv a bleiling on the apoftle's minilTry, and bap- 
 tized with their miftrefs. And what greatly tended to con- 
 firm me in this, was, that the perfons the apoftle found in 
 Lydid's houfe when he entered into it, are called brethren, 
 and were comforted by h'm ; which cannot be faid of infants ; 
 as alio the account of the conversion of the jailor and his 
 family, contained in the fame chapter, ver. 25, 26, 27, Sec. 
 which is as follows : 
 
 At midnight Paul and Silas prayed, &c. Suddenly there 
 was a great earthquake, &c. The keeper of the prifn would 
 have killed hhvflf. Paul cried with a loud voice, faying, do 
 thy f If no harm. The keeper called for a light, and fj. rang in, 
 and came trembling, and fell down before Paul and Silas, and 
 b ought them rut, and faid, firs, What mfl I do to befaved ? 
 and they faid, believe in the Lord J ef us Chr'ifl, andthcuflalt 
 befaved, and thy houfe. And they fpoke unto him the word of 
 the Lord, and io all that were in his houfe. And he took them 
 the fame hour of the night, and wajhed their flripes, and was 
 baptised, he and all hisjlraight-way. And when he had brought 
 them into his houfe, he fet meat before them, and rejoiced, believ- 
 ing in God with all his houfe. 
 
C 17 ] 
 
 The facl here I thought flood thus — The jailor under the 
 power of ftrong convi&ions cries out, what muft I do to be 
 faved ? The apoftle anfwers, believe on the Lord Jefus 
 Chrift, and thou fhalt be faved, and thine houfe : that is as 
 I underftood it, if they believe alfo : upon which they fpake 
 unto him the word of the Lord, and to all that were in his 
 houfe. And God bkfling his word to the jailor and his 
 family, they believed, were baptized and rejoiced. 
 
 This led me to confider what is faid of Crifpus and the 
 Corinthians : Acts xviii. 8. 
 
 And Crifpus the chief ruler of the fynagogue believed on the 
 Lord tvith all his houfe : and many of the Corinthians, hear- 
 ing, believed, and ivere baptized. 
 
 Here I found the mailer and the family believers, and 
 that the Corinthians heard, believed, and were baptized — And 
 as hearing and believing are mentioned previous to the bap- 
 tizing of the Corinthians, I concluded it was equally fo, in 
 the inftance g^ Crifpus and his houfe. 
 
 The lad: inftance I met with, was in 1 Cor. 1. 14, 15, 16, 
 which fpeaksofthe baptizing the houfhold of Stephanas. I 
 thank God I baptized none of you, but Criipus and Gains : lejl 
 any Jhould fay ', that I had baptized in my own name ; and I bap- 
 tized alfo the houfhold of Stephanas, &c. 
 
 What this houfhold was, I gathered from the 1 6th chap. 
 and 15th ver. where the apoftle fays, I befech you brethren, 
 ye know the houfe of Stephanas, that it is the Jirfi fruits of 
 Achaia, and that they have addicled themfefoes to the miniflry of 
 the faints. Whence I thought they could not be infants, but 
 believers in Chrift, converted and baptized by the apoirle ; 
 or they could hardly be called frf -fruits, and.be fa : d to 
 addidt themfelves to the miniflry of the faints, whether we 
 underftand it of their relieving their wants, or preaching the 
 everlafting gofpel. 
 
 Having thus gone through the hiftory of baptifm, as admi- 
 niftered by the apofUes, I proceeded to confider the account 
 they gave of the meaning or rpiritual defign of it : and with 
 this view compared Rom. vi. 3,4. with Col. ii. 12. Know 
 ye not that fo many of us as were baptized into Jefus Chrifl, ivere 
 baptized into his death. Therefore <we are buried with him by 
 baptifm into death : that like as Chrijl was raifed up from the 
 
 B2. 
 
C 18 ] 
 
 deadly the glory of the Father, even fo toe alfo fhould walk in 
 vewnefs of life. For if we have been planted together in the 
 Ukcnejj Ojf 'hu death, we fhall l>e cdfo in the likenefs of his rcfur- 
 reetion. knowing that our old man is crucified, &c. And in 
 Colo/pans I found the fame metaphor kept up : Buried with 
 ';?, tvherein cdfo ye are rifen tvith him through the 
 faith of the operation of God. 
 
 In forming a judgment of the defign of the Holy Ghoft in 
 thefe pafiages, I thought it necefiary to confide firft the 
 defcription, or character of the perfons baptized ; and they 
 are laid, ver. nth, tirbu circumcifed tvith the circumcifion made 
 without hands : which I knew not how to interpret fo well of 
 any thing, as the renewing influences of the Holy Ghoft : agree- 
 to which they are further rcprefented as the fubjects of 
 thai faith which is of the operation of God ; or as it is elie- 
 :re called * precious faith, and the faith of God's elect. 
 
 The metaphor came next under confideration. They were 
 d with Chrift in baptifm : This feemed much better to 
 to immerflon than fprinkling or pouring — and fuppof- 
 ingthat the faith mentioned might refer to their being hmritd 
 as well as riling ; this I thought might be the meaning of their 
 g planted in the likenefs of ChriJVs death : That as in the 
 ordinance of the fupper, there is a believing memorial cf 
 Chrift's love in his fufrcrings and deam ; fo in baptifm, the 
 'faint, by an eve of faith, is called to attend to his condefcen- 
 Jion when imprifoned in the grave, and his glery as a con- 
 queror in breaking the bands of death : in each of which he 
 fufrained the character of the fiirety of the covenant and head 
 of the body. And as the actions of breaking the bread and 
 pouring out the wine, are expriiffive of his agony and death ; 
 the immerfion, and rifing of the peifcn baptized, might refer 
 to his burial and refurrection. 
 
 I then proceeded to examine I Cor. vii. 14. a text I had 
 often heard quoted as proving, if not in direct terms, yet by 
 jult conference, the rights of infants to baptifm. The words 
 are, For the unbelieving hufhand is fanciified by the wife, and 
 the unbeii 1 fanciified by the hvj 'hand ; elfe were your 
 
 children unclean, but now they arc holy._ 
 
 * a Pet. i. 1. Tit. 1. (. 
 
[ 19 3 
 
 I began with the occafion of the words, and could fxnd 
 nothing relating to baptifm in the context. An affair evi- 
 dently of another kind, employed the mind of the apoftle ; to 
 wit, the neceflity or expediency of attending to the duties of 
 the marriage-relation, where one was a convert, and the 
 other an infidel. This I thought was the point in view. And 
 it (lands determined, that the wife is not to depart, nor the 
 hujband to put her away ; unlefs fome other circumflances 
 ibould render it necefTary and warrantable. 
 
 And to remove the fcruple of a tender fpirit, it is added, 
 that the unbeliever is fanclified by the believer ; by which I 
 could not understand an internal Spiritual purity of "mind, this 
 being the work of the Divine Spirit : But as every thing tKt, 
 fo the marriage-relation is fane'tified to the believer, by the 
 word of God and prayer. The ignorance or enmity of the 
 infidel, would not render the faint's confeientious and faith- 
 ful difcharge of his duty lefs necefTary or acceptable. 
 
 And to enforce his determination of their continuing toge- 
 ther, the apoftle adds, elfe were your children unclean, but new 
 they are holy. 
 
 Here I confidered, how children may be faid to be un- 
 clean ; and I thought they are all fo by nature, being Jhapcn 
 in iniquity, and conceived in Jin. The guilt and pollution of 
 which, can only be removed by the blood of Chrill, and the 
 power of the Holy Ghoit. As to this I could fee no dif- 
 ference between the feed of believers, and others ; all are 
 concluded under fin, and by nature children of wrath. 
 
 I then remember to have heard, that all out of the pale of 
 the Jewifh church were unclean, as oppofed to that holinefs 
 which is attributed to the whole congregation of Ifrael, and 
 that fuch uncleannefs attends the children of unconverted 
 Gentiles now : But confidering Peter's vificn, in which he is 
 forbid to call that common which God hath clearfed : That the 
 middle noutt of partition is broken down : That in regeneration, 
 or, the tuzo man, there is neither Greek, nor Jew, circumejfion, 
 nor unci, cumcifion, Barbarian, Scythian, bond nor free, but 
 Chrifl is all and in rdl — Remembering the peculiars of the 
 Jewifh church, as hereditary and national, are now utterly 
 fet aflde, I could fee no more uncleannefs in one infant than 
 in another.. 
 
I 2° 3 
 
 Upon the whole, I thought the affair fettled by the apoflle 
 wholly matrimonial : it was highly probable, the holiuefs and 
 vncleannefs were of the fame kind : or related to apparent 
 legitimacy or illegitimacy. 
 
 Nor could I fee, on the fuppofition of an external fort of 
 holinefs derived to an infant from a believing parent, that we 
 are to conclude its right to baptifm without a fpecial direction 
 from the lawgiver of the church.* 
 
 This led me to confider the apoflle's account of Abraham, 
 Rom. iv. II, 12, 13. As the father of all them that believe , 
 though they be not circumcifed ; and that the promife is of faith, 
 that it might be by grace, to the end it might be fure to all the 
 feed ; not to that only which is of the law, but to that alfo which 
 is of the faith of Abraham, who is the father of us all. And 
 that he received thejign of circumcifion, a feal of the righteouf- 
 nefs of faith, which he had yet being uncircumcifed, &c. 
 
 This I found commonly indited on to prove that Abraham's 
 covenant was the covenant of grace ; that a part of his feed 
 were the believing Gentiles, and their offspring ; and that as 
 Abraham's children were circumcifed, the children of be- 
 lievers mould be baptized. 
 
 To come at a certainty in this matter, I thought it might 
 be proper, carefully to enquire what the covenant was which 
 God made with Abraham : the duties required, and privile- 
 ges to be enjoyed under it ; perfons interefted in it and man- 
 ner of conveying and fignifying that intereih The covenant 
 I found at large in the 1 7th of Gene/is, and it appeared to 
 me to be of a. peculiar kind ; fome things belonging to Abra- 
 ham in hxs pcrjbnal ch.7iX2iQ.tr, as that he mould have a nume- 
 rous pofterity ; that kings mould defcend from him ; the 
 making over the land of Canaan to him ; and the particular 
 honor of being- the father of the Meiliah according to the 
 flefh. This part of the covenant I thought difKnguimabie 
 from the covenant of grace ; for I could not but fee he might 
 have all thefe, without any fpecial relation to God as a child : 
 But when God promifes to be his God, to blefi him, and that 
 in his feed all the families of the earth Jl.ould be blejfed; I looked 
 
 * If the baptifm of infants may be jnftified from this paffage, fo may 
 the baptifm of the vt:belie<v'rg hufband and the tg wife ; for ■ 
 
 the) arc faid to btfanctfed or i/oly, as well as their children. 
 
L M ] 
 
 upon thcfe to be promifes as expreffive of privileges of another, 
 and more valuable kind than any of the former. 
 
 And as the covenant appeared thus to be ot a mixt nature, 
 and the ok-flings diftincT: ; fo I found this feed to be defcribed 
 very differently in fcripture : fometimes intending all his na- 
 tural children; fometimes the perfon of Chrift only : and 
 here, and in other places, all his fpiritual offspring, whether 
 Jews or Gentiles. 
 
 As to his children, who are only Co after the flefh, they 
 had their outward advantages : but not as I could fee the 
 bleffings of the covenant of grace. 
 
 As to Chrift, it did not appear any bleffing was derived from 
 Abraham to him ; but on the contrary, Abraham received the 
 blefling in, and from the Mefliah, his root as well as offspring. 
 And as to his fpiritual feed, they were all, whether Jews or 
 Gentiles, partakers with him of the fame faith and falvation. 
 
 Circumcifion I thought to be a fign or badge of feparation 
 to the Jew, in common, as diftinguifhed from the Gentiles, 
 and perhaps of regeneration to his fpiritual feed : but con- 
 veyed, as I could fee no fpiritual blefling to either. And I 
 thought if the baptifm of infants under the gofpel was to be 
 argued from circumcifion ; the apoftie would certainly have 
 given fome hint of it ; whereas his difcourfe was confined to 
 believers, without a word of their children. 
 
 That circumcifion was a feal of the righteoufnefs of faith 
 to Jibraham, is indeed afferted ; but that it was, to his natu- 
 ral feed, I could form no idea of: at leaft till they had by 
 faith, a view of the fame righteoufnefs, by which Abraham 
 their father was juffified. 
 
 And the apoftie feems to explain the whole matter : Rem. 
 ix. 5, 6, 7, 8. They are not all lirael, which are of Ifrael, 
 neither becaufe they are of the feed of Abraham, are they all 
 children ; that is, they which aie the children of the flejh, thefe 
 arc not the children of God, hut the children of the promife are 
 counted for the feed. Now I concluded, if this ^vas true of 
 the natural feed of Abraham, a believer, certainly it could 
 be no lefs fo of the offspring ol the Gentile believers. 
 
 As to the privileges of the Jews above the Gentiles, the 
 apoftie is expiefs, that unto them pertained the adoption, and 
 the glory, anil the covenants, and the giving of the law, and the 
 
w J 
 
 ..', and the prowls : atid that fre& them, as con- 
 
 e ft:, Chrift came, who is ever all, God btrffn. 
 
 • \ Rom. ix. 4 , $. or agreeable tc what he before faid, w.hen 
 
 pulting the , what advantage then hath the Jew, or 
 
 'what l Jr. fit is that in circum/Jion ? Pie anfwers, much every 
 
 ■ : chiefly becavfe u, no them were committed the cracks of God. 
 
 So that it evidently appeared the church of the Jews had 
 its glory ; but as the fame aroille tells us, 2 Cor. hi. 10, 11, 
 ihi' was as noghry, if c:r- fared with the glory which cxcelleth. 
 Hut f th h was data away w as glorious , mud: more that 
 
 ■which reniainetb is glorious. -*fJ>b&% is, as I ur.deifiood it, all 
 ■the carnal part of jewifh glory was fwall \, ard utterly 
 
 fet aude by the iimplidty, fpirhuality, and Iberiy of the gof- 
 pel-difpenfation ; and as it was formerly., sill were no! Ifraei, 
 which were tf/Tkael; lo now he is not a Jew, wh.\ a : 
 ci-twarddy, neither is that circumc'fion, which is culwaro'/y in the 
 Jlefh ; lui he is a Jew, which is cue inwardly, i:;: f. on 
 
 ft that ef the h-eart, in the fpirit, and rot in the letter, w-hofe 
 praife u not of men, lui vf God : Rom. ii. ver. 28, 29. 
 
 1 then proceeded to confder the excifion of thl jtws. and. 
 ±he taking in of the Gentiles, recorded, Rom. xi. 15, 16. in 
 v/hich, though there is no exprefs mention of jJaptifrn, or of 
 •the baptifm of inf?mts, yet I found commonly produced as 
 declarative of a federal holinefs, conveyed from parents to 
 children in confequence of which they wight, yea ought to be 
 LapJzed. 
 
 Text — -I? the fafi-frv.it he, holy, the lump is alfc he *, .- c rd if 
 the root k." hcly,fj are the branches ; and if fori e opthe branch-s 
 bebrohea off, and thou icing a wild xveri g raffed in among 
 
 their. and with then: pari a kefl ■-/'the ■ art and falncfc of rht ud'rve-iree* 
 
 That converted Gentiles (hind on a !e\ el with believing 
 Jews I had already fee::. That -.he peevhar form of the 
 Jewifh church was aboiifned at ::he dea-.h of Ch:i;!", I & 
 gf rcrally acknowledged ; that being the m'wif ration which 
 wcis to be >\~xe away, to make room fy: that which was to rtr 
 ratlin : fo that I could not tell how to conceive of the gofpel- 
 church incorporated with the Je v ifl , fcbey Lei 'g always ie- 
 ■pr el en ted as dLftindt, or diitir.guifcabie one from the o'hu. 
 
 By the root bhen I underltood Air ah am — I'y the branches 
 his natural offepring — By the wild olive the Gent 'la in a nam- 
 
[ 2 3 ] 
 
 rai itate ; who upon receiving the grace of G-od became the 
 fpiritual branches of Abraham the father of the faithful : and 
 were equally inrerelted with his believing natural branches, ia 
 all the fpecial privileges of the covenant of grace. 
 
 This I thought to be the rncti natural fenfe of the text ? 
 nor could I fee how this could have any relation to Bapuim, 
 whether of the adult or infants. 
 
 The next reference to Eaptifm I found, I Cor. x. i, 2. 
 I -could not that you fioould be ignorant, how that all our father s- 
 were under the cloud, and all pajfed through the fea, and tuere all 
 
 ' t'-zed unto Mofes, in the cloud, arhain the fea. 
 
 To underftand this I thought it proper to enquire into the" 
 faff, as recorded by Mofes, which I thought would give 
 light to the allufion. 
 
 And in Exod. xiv. 19. we are told the pillar of the cloud went 
 from hcf r >re the face of the Ifraelites, and flood behind them ; thai 
 h came betiueen the camp of the Egyptians and the camp^oflfrael, 
 and it was a cloud and darhnefs to the one, and gave light by 
 night to the other. And that the Lord caufed the fea to go back 
 by ajlrong eafl wind all that night, and made the fea dry land : 
 and the children o/Tfrael went into the midfl of the fea upon dry 
 " ground, and the waters -were a wall unto them, on the right hand 
 and left. 
 
 Here I found that part of the cloud which was next to the 
 Ifraelites was bright; clear, and comfortable ; nor the lead: 
 intimation of rain falling upon them. The fea was made dry 
 ground, and the waters were a wall unto them, on the right 
 hand, and on the left ; fo that I concluded, the term baptized 
 mu'!: refer to their fitua' ion in the midlt cfthe fea, encompaf- 
 fed by thefe wails, and attended with the cloud, rather than' 
 to any water coining out of the one, or fprinkling dafhings 
 from the other ; which mull have been very troubiefome, to 
 fuch a body of people in their march ; and as I thought in- 
 cunliltent with the account of their landing in, and coming 
 out of the fea on d y ground. 
 
 This brought me to the \a(\ place offcripture, which fpeaks 
 directly to the nature and meaning of the ordinance of Bap- 
 tifm : 1 Pet. iii. 2c, 21. The long-fujfeting of God waited in 
 the days of Noah while the ark was preparing : wherein few, 
 tha Weie find ly water*' The like fgure 
 
[ 24 J 
 
 ivhcreunto, even bafifm, doth alfo nowfave us, (not the putting 
 away of the Jilth of the flefh, but the anjiver of a good confer- 
 ence towards God) by the refurreclion of jfefus Chrifi. 
 
 Here it appeared that there were fome circumftances atten- 
 ding the ark, and the falvation of Noah and his family by 
 water, which were figurative or typical of Baptifm ; and 
 when I examined the account as given by Mojcs, Gen. vii. 
 I found it ftood thus : The ark was God's contrivance and 
 appointment, and it was a large hollow veffel, in which 
 Noah and his family, and the creatures with him, were for 
 a time as it were buried ; and efpecially this was the cafe, 
 when the fountains of the great deep were broken up, and 
 the windows of heaven were opened, and they in the midft 
 of the deluge, which deftroyed all the world. This appeared 
 to me to anfwer to immerfion in Baptifm ; and I could not 
 think the Holy Ghoft would refer us to the water of a flood, 
 as a type of a little quantity of that element, made ufe of when 
 poured or fpiinkled on the face of an infant. And as Noah 
 and his family were laved by water ; the believer is faved by 
 Baptifm, not efneacioufly or meritorioufly, but declaratively 
 and infhumentally. In the profeffion of his faith, he declares 
 his entrance into Chrifl as the ark of falvation ; and his baptifm 
 is a lively reprefentation of the burial and refurreclion of him, 
 who died for his offences, and rofe again for his juftification. 
 
 Andes Noah built the ark, and entered into it in obedi- 
 ence to the command of God ; the believer is baptized from 
 a principle of confc'ience towards God : yea a good, that is, as 
 I thought, an enlightened, renewed confeience. 
 
 Having thus gone through the fcripture account of tbe ordi- 
 nance of Baptifm, I found nayfelf obliged to conclude the 
 balance was greatly on the fide of adult believers, as the only 
 mode ofthatfacred inftitution. 
 
 I well knew that many godly and learned perfons thought 
 ©iherwife ; but not daring to call any man maiter on earth, 
 and remembering the account I mult fhortly give to him, who 
 faid, thus it becometh us to fulfil all right ecufnefs ; I determined 
 to comply with my duty : and on the clofell reitec"tion, have 
 feeii no reafon to repent of it. 
 
 JLnil of Tie Reprefentation. 
 
. RUTHERFORD'S 
 Convictions and Exer cites of Mind, 
 
 j 
 
 RESPECTING THE 
 
 INVALIDITY 
 
 O F 
 
 INFANT- BAPTlS M. 
 
 HRISTIANITY is a Divine Revelation, not 
 only calculated for the bed: purpofes, namely, the glory of 
 God-, the encouragement of iinners, and the confolation of 
 Ifrael ; but is in all refpeJts ilrifrly confident and truly im- 
 portant ; nor can it be* otherwise, feeing God is its author, 
 object and end. Therefore, if our religicais principles ex- 
 actly coincide with the holy fcriptures, we need not fcruple 
 to declare them ; and if at any time they appear contrary to 
 that only rule, let us not be afliamed to renounce them. 
 
 In two fermons I publilhed in i 758, on Believers 9 Bap- 
 tifm, I have fpoken my mind pretty freely, refpecuing the mode 
 and fubjefts of baptifm ; but having been fometime ago of a 
 different judgment, mail give a brief account of the begin- 
 ning of my fcruples about the validity of infant-baptifm — my 
 e:iercife of mind during the enquiry — the oppofition I 
 v/i L h when determined — and the manner of my becoming 
 .inted with, and joining the Bap 
 
 I was b:>rn in the North of Eujland, and educated in the 
 Prejbyterian perfuafun, in which I was njt more ftricl Lhan 
 
 C 
 
L 26 ] 
 
 uncharitable, efteeming that church the pureft upon earth, 
 and concluding all other denomination's in a dark and im- 
 itate. But when, intrufions * became frequent in Scotland, 
 1 determined to look more narrowly into the confiitution of 
 the church : and after as elbfe and impartial a fearch, as my 
 rtunities and prejudices would at that time admit, couid 
 not help thinking the ind government moft agreeable 
 
 to the nature of the New Teitament worfhip. But though 
 this conviction did not terminate in a refolution to break off 
 from my own community, yet it took down the fire edge of 
 a narrow, bigotted fpirit, and produced a more generous turn 
 of mind tcv/ciids good people of all perfuafions, which blef- 
 fed be God, to this day, hath never been contracted, but 
 more and mere enlarged. 
 
 In 1752, being at the Latin School in Jedburgh, a little 
 market-town in the South of Scotland, where it was cuf- 
 tomary for two or three of the moil advanced dalles to repeat 
 part of Mr. Vincent's Catechifm every Monday morning, the 
 anfwer to. the following queilion fell to my lot : 
 
 " What is fi gnificd, fealed, and engaged on God's part, 
 by our being baptized in his name ? 
 
 " There is (ignified, fealed, and engaged on God's part, 
 by our being baptized in his name, 1. His ingrafting us into 
 Chrift. 2. His making us partakers of the be&efits of the 
 New Covenant." 
 
 Early on the Lord's Day morning, as I was walking in 
 the fields, coniidcring the repetition the mailer had affigned 
 the day before, in order to fix it in my memory, which was 
 my ufual method, this anfwer (truck me with fome degree 
 oiflurprife, rind led me to reafon upon it in the following 
 rner : I fir grafting into Chrifl, and infuring a title to the 
 rfits of he New Covenant, be (ignified, feakd, and enga- 
 ged on God's part, by our being baptized in his name ; how 
 comes it to pais that numbers who have been baptized in the 
 name of the Holy Trinity, to all outward appearance, live 
 and die without an intered in thefe difUnguifhecj bleflings ; 
 for God will furely fulfil every engagement to which he lets 
 his leal \ 
 
 - That is, when a mi ' }' to 
 
 oil oi the pari 
 
[ 27 ] 
 
 It was quite natural for me to draw fuch a coticlufion, 
 becauie, prior to he Loid had enabled my foul to caft 
 
 the anchor of Its hope in she fulnefs and fkithfi inefs of hi 
 
 felf, and in the fore and !e nature oi' the cove- 
 
 nant of grace ; and that in a high (term of deep diiircfs, for 
 want of the knowledge of an intereit in Chrift, the one thing 
 needful, Luke x. 42.° At firft, I only fufpeckd the author's 
 do£triue, with regard to the faitliiulneft of Geo, and the ita- 
 bility of his covenant ; but ccmiidering what he farther cb- 
 ferves of the engagement on our part, began to queinon 
 dier he did not miftake the nature and^end of baptifm — ■ 
 His words arc, 
 
 " By our being baptized in the name of the Father, Son, 
 and Holy Ghoft, is foaled and engaged on our part, that we 
 will be the Lord's, and that 1. wholly, foul and body, and 
 with all our powers, faculties and members, are to be em- 
 ployed by him as inftruments of righieoafnefs and new obedi- 
 ence ; and 2. only the Lord's, and therefore we engage to 
 renounce the fervice of the devil, and the fie fa, and the 
 world, and light under Ghrift's banner againft thefe enemies 
 of the Lord and of our fouls " 
 
 Poring upon thefe things, and reviewing all that P'wcent 
 fays upon the fubjerT, found i: alferted, — " That the benefits 
 of the covenant of grace, which by baptifm we 2 re made 
 ikers of, are, Admifiion into the vifible church — Re« 
 on of fins by (Thrift's blood — Regeneration and fade" 
 Qn. by, ChriftV Spirit — Adop rwith o 
 
 unto Chrift — and F to everiaitinp- lite." I ob~ 
 
 ■d, the Wejiminjier in the larger catechiun, 
 
 :dy concurred with thefe fehtiments, and therefore con- 
 cluded they muit be true. But then I coald not account 
 how thefe benfefos were conferred upon infants by baptifm, 
 rig I had experienced thlofe rich bleffings iiowing to my 
 ; through a d channel, namely, by the operation of 
 
 iritin th . YW\ ex. 3. 
 
 For having feen myfelf . - in the 
 
 vV, Eph. ii, 12. , itheknoiplti 
 
 rtmiflicn o/Jtns, Luke i. 77. t md obtained faith to cry /Ma 
 Farh-.-r, Gal. iv. 6. above twenty years after my 1 iptifra, con- 
 cluded thefe favours were never bellowed that way. 
 
: 
 
 enquiring, is poinb: 
 
 ; or 
 
 ovcment of it r. 
 Tl\ ■ me, was quite 
 
 : I had never cloiel] . the tru< 
 
 ort of the ordinance, reap beneht by reflection, 
 
 fecmed a little imp pfe, being incapable of 
 
 fpiritual views, and perfonal engagements at the time, there 
 appeared ncthing material to reflect upon relative to a tranf- 
 bich I was never confcioufly engaged ; therefore 
 often thought, had I not been baptized before, how fweet 
 ^d . :.: the ordinance might be now ! For I could eo 
 
 to my n:iniiler, as our Saviour did to J. :lf a 
 
 % cjid rejoice in him that fanedfied the water. — And 
 - began my Temples concerning the validity of infant- 
 be method I tcok to have mv doubts removed, was 
 ictiy to ffarch into what Vmcent, together with the 
 he Larger and Shorter Catechifms fav 
 . but thefe fell fo far fhort of yielding the fatis- 
 i for, tl: :':A not fail to ir.creafe my t 
 
 bag not c: . di- 
 
 itc :. U , rcafon and experience. For, 
 
 61 the t;. the 
 
 :n •"* and yet tl 
 ts to be admi . This I could 
 
 reconcile ; for if they are a part of the vifible 
 
 dic- 
 tion to fay, they em • and it < 
 
 lQU. 
 
 . ■■ t to he 
 
 Lorc ; : - hew a child's 
 
 h, with all other graces, can be frrengtbened and ir> 
 
 creafed,"i" feeing children have neither faith nor grace, in 
 
 - the A: . as is clear from the tenth 
 
 ter of the Ct -., andti booD^r- 
 
 tu.ii in the L . Foi all ;-.: .red 
 
 *- C- . I ::h, chap. 
 
r ^9 : 
 
 to be in a irate of Gn and death, till : Jled by 
 
 Word and Spirit of God. 
 
 I had frequently beard, and aa often condemned the 
 
 church of Enjiand, for an " infant b ■ 
 
 a member of Chriit, a child of G I of 
 
 the kingdom of heaven, by baptifm ;" but now fc 
 own church, in effect, faid the very . . 
 Catechifm, in the defcription of , cut, defines i:, " an 
 
 holy ordinance, inftituted by Chrilr, 1 by fed 
 
 f gns, Chriir. and the benefits of the new 
 fented, fealed, and applied to belie v 
 
 The plain and obvious meaning . words apt c 
 
 me in this light, that Chriit and f the new cove- 
 
 nant were reprefented, fealed arid applied to 1. t, by 
 
 the feniible Ggnsin baptifm and the Lord 5 
 as we ufed baptifm in inline v, I was at a great lofs to k 
 in what fenfe infants could be termed bel - I 
 
 ever received f- n in das point. At lei 
 
 dering there is no other outward an_ : rign in 
 
 but pure water, which not being again appfiec 
 is blefied with divine faith, concluded, either :he d 
 did not refpect baptifm, or intended, that th 
 conferred upon infants by the outward element, 1 
 rather more exceptionable than what we fo fi 
 in cur lifter church, and to me a glaring proof ot our own 
 
 iftency ; for elfewhere v- . i " to b 2 
 
 of the redemption purchafed by Chriit, by the en 
 cation of it to us by the Holy Spirit."* And this to be 
 
 done " by working faith in i there: s i.o 
 
 Chriil in ooj B-"* *- tkeri 
 
 of thefe b e n efi ts^ by the feniible fign in t . then nc 
 
 the Spirit of Chriit in cur eifecrual calling; but if by th 
 and Spirit cf (Thrift in c ::al calling, then not b*. 
 
 feniible fign i na. This can never be reconciled. T 
 
 .t I had formerly efteemed c. 
 involved me in the 
 1 ion of I i'ers, the r ofe- 
 
 oaencc at their - .0 be 
 
 * SI Sm. 
 
 C 4 
 
[ 3o ] 
 
 corifidered believers, the water applied afrerti when faith is 
 obtained, or the ordinance to be deferred, till the fubjects 
 are born from above. 
 
 Upcm this the exercifes of my mind began to be weighty ; 
 1' ;; remembering how ufeful the reading of the fcriptures had 
 been when I was groaning fr redemption, and waiting for the 
 itioh of the fons of God. Rom. viii. 19, 23. refolved 
 to enquire into the New Teftament with the greatefl dili- 
 gence and impartiality. The method I took was to read it 
 over and over, and carefully remark every pafTage, which 
 directly or implicitly regarded the ordinance. And for about 
 larter of a year, every frefh perrfal produced new eviden- 
 infant-baptifei ; but though many places bore 
 mind with fome degree of conviction, yet three par.. 
 determined my judgment. And, 
 j. 7 he hour tehtieth, and new is, when the true wojhippirj 
 iii fpirit and in truth; for the Father 
 .'. John iv. 23. 
 . From thefe words I conceived, that the true and proper 
 of the New Te. . is to be performed in fpirit 
 
 hi baptifm to be a foiemn part 
 
 Hip, concluded therefore, that infants could not 
 
 ,1 their own fpirits, nor pi be ordinance 
 
 ■ ler the influences of the Spirit of Chriit ; come- 
 
 rauft be in.' .bjects for baptifm. 
 
 2. ■'. I ' tofjlble ic plettfe Ccd. Keb, xi. 6. 
 
 s I could not apprehend that the parents, or fureties 
 
 con] neither could I learn how the 
 
 ... cov-id have faith for itfelf, becaufe Faith cometh by 
 
 Romi x. 17. there- 
 fore, ss an infant a . . e iiith, and it is irnpoiiible to 
 pleafe G( he baptifm '6f infants cannot be right? 
 
 , Rom. xiv. 23. 
 ;. ... ,;, doth alfo novo 
 
 r i . ... of the fiefh, hut the 
 
 rds God) by the ref 
 : 1 . 
 
 • 'he fiibje&s of 
 muft have tl good confeience towards 
 
 ikied 
 
L 3i ] 
 
 from an ev'il confckncc, Heb. x. 22. but alio a full perfuafion, 
 that the ordinance was appointed by God, to figure forth a 
 finifhed falvation by the refurre&ion of Jefus Chrift. But as 
 infants cannot have fuch a confcious impreflion, 'concluded, 
 thev were very improper fubjecls of baptifm. 
 
 Being now pretty well fatisfied, that believers were the 
 mod: proper Subjects of Baptifm, I proceeded to examine 
 the Mode. The texts produced by Vincent, and the affembly 
 of divines, to prove dipping unnecefTary, and that fprinkling 
 was fufficient, are fo foreign to the purpofe, that I immedi- 
 ately concluded the caufe muft be dark, where the proofs 
 were fo weak. My fuipence therefore about this matter did 
 not long continue ; for as we generally allowed dipping to 
 have been the primitive mode, I judged a departure from 
 that practice unwarrantable ; and as it agrees with the mofr. 
 natural, ligniricant, and expreffive import of the word, it 
 was fafeft, and quite juftifiable to abide by that cuftom. 
 
 The next thing that came before me, was a ftrong incli- 
 nation to be acquainted with feme of the other principles of 
 fuch as practifed adult baptifm by immerfion. But when I 
 came to examine the word in various dictionaries, which 
 diitinguifhes that perfuafion, found the poor Anabapt\fts tra- 
 duced as a feci of heretics, who generally held a fyftem of 
 rnonftrous opinions. This gave me a great damp at iirit. fet- 
 ting out; but, after fome reafoning upon the fubjecl, conclu- 
 ded, their erroneous fentiments in other points, did not 
 prove them mifiaken reflecting baptifm. And in a fhort 
 time, I met with a more favorable account of the EngiijbBap- 
 tiftsf in Pardon's dictionary, namelv, " That they differ 
 from other protefiants in little more than the not baptizing 
 children, as appears by a confeflion of faith, pubiifhed by the 
 reprefentatives of above one hundred of their congregations, 
 in 1689." 
 
 This account gave great relief to my mind, and did not 
 more re]oice than furprife, by the mention of fuch a number 
 of churches in England. Nor did it Jail to fet me a lor« 
 for a fight of this confeflion of faith, or any other Bapitjl 
 book on the particular fubject, which denominates that pro- 
 >n. The fiiit that I could obtain, was Mr. Wilfotfs 
 Scripture Manual, a treatife quite fealonable, which added 
 
[ 3* 3 
 
 great flrength to my mind, and fupport to my new fentiment ; 
 for that, book, in my efteem, is as concife, clear and con- 
 clusive as any I have yet feen upon the fubjecl:. 
 
 After this, my inclination for the ordinance, and ac- 
 quaintance with the people called Baptifls, greatly increafed: 
 and as our fchool always broke up for the harveit, refolved, 
 when I returned to my father's in England, to vifit fome of 
 the Bapi'tfl congregations. But after confidering the opposi- 
 tion I was likely to meet with, became much difcouraged. 
 However, I wrote to my father, informing him of my change 
 of principles, and gave a diflant hint of my intentions. This 
 being about the latter end of the fpring, thought we would 
 have fome time to reafon the point at a diflance ; but foon 
 found my letter had kindled fuch a fire of refentment, as 
 would be hard for me to endure at my return : therefore con- 
 ceived it would be bell: to diimifs, or at lead conceal my new 
 opinion. But it was impracticable to palliate what I had 
 already mentioned, without manifeft difiimulation, therefore 
 wifhed it might appear that my new fentiment was really an 
 error, and my compliance fo far merely a temptation. This 
 led me to review the point, with fome degree of refolution, 
 being determined, if poflible, to have full fatisfaclion. But 
 cne morning, my mind was fo irrangely affected, that all the 
 powers thereof were fhaken and confounded, as I was read- 
 ing thefe words : Becaufe they received not the love of the truth, 
 that they might be faved $ God fhall fend them aflrcng delvjlon, 
 that they jhould believe a lie ; that they all might be damned, ivhp 
 believe not the truth. 2 Thef. ii. io, n, 12. The manner in. 
 which this fcripture operated, was, in producing a fufpence 
 about my happy ftate ; for I was tempted to believe, that I 
 had r;Ot received the love of God in truth, which had occafi- 
 oned him to fend this flrong delufon, in caufing me to believe 
 fuch a lie, refpecting Baptifm. And as it was only about half 
 a year before, that I had obtained the witnefs of peace and 
 pardon, it bore the weightier upon my mind. For fome time,. 
 therefore, I looked on baptifm as an indifferent matter ; and 
 all my thoughts refpec"ting it being difmifled, the whole bent 
 of my defires were engaged in earned addreifes to God, for 
 a frefh and full evidence of my intercft in Chrifl ; which, bell 
 ofblefiings, he. foon granted, to the unfpeakabie joy of my 
 
[ 33 ] 
 
 heart. I then formed a refblution, to dimr.b my peac« 
 niui e with perplexing thoughts on baptiim ; but reft fatisfltd 
 with the fweet afmrance of Chrift's loyc. "However, Con- 
 dons refpeclir.g the folemmty of that .on, and the 
 .light I had received into the fabject perpetually purfued me ; 
 and thouah fevcrai times I had come to a determination, to 
 remain entirely fatisfied with the baptifm I had received in 
 my infancy, .let the effect be what it would, was at length 
 ftiinciently roufed from this indolent indifferency by thefe 
 words : He that knows his Lord's Will, and does not acl ac- 
 cording to it, Jhall be beaten with many Jiripes. Luke xii. 47. — 
 And he that loveth father or mother more than me, u not worthy 
 of me. Matt. x. 37. 
 
 Having therefore made as critical a fearch into the New 
 Teftament, as my capacity would admit, and not being able 
 to difcover the moft diftant hint from precept or precedent, in 
 favour of infant baptifm, concluded, had that practice been 
 the will of God, its divine author itv would never have been 
 left fo exceeding dark and obfeure. And befides, it did not 
 only appear quite unfcriptural, but in the very nature of 
 the thing, vaftly abfurd ; for every branch of New Tefta- 
 ment worfhip is to be performed in iaith, in fpirit, and in 
 truth ; and baptifm is undoubtedly as folemn a part of that 
 worfhip, as any other chriitian duty or ordinance; confe- 
 quently, it is moft irrational to fuppofe, that infants have 
 any concern in holy baptifm. 
 
 But though my mind was now relieved from all its fcruplea 
 rjfpetling the truth of believers' baptifm, yet hc-.v I ft 00 Id 
 v/ithftand the oppofuion of friends, (till remained a diflreffing 
 difficulty. I continued therefore in this diimrbed way, till 
 near the harveft, when it was evident either God or man. mult 
 be obeyed ; but I determined to comply with my convictions, 
 and leave the ilTue with the Lord. 
 
 What greatly encouraged me in this, was a deep fenfe of 
 what Chiiii had done for me, and wrought in me, together 
 with a firm belief of the account to be given before him in a 
 little time. I returned, theiefure, to England, with earned 
 defires for an acquaintance with die Bapti/Is, and fully refol- 
 ved, by the grace of God, to put my defigns into practice ; 
 but my fears were great, and my reafonings many ; thinking 
 
[ 34 J 
 
 it a hard matter to expofe nr tment of 
 
 thofe whom I fo dearly loved and regarded ; and fearing, leit 
 the principles and practices of night pn Tee- 
 
 able to me, or unacceptable to them. But having heard, be- 
 fore I left Scotland, that an im riend of mioe * had 
 joined 'himfelf to a Bcp f \jl church, a little fouth from Hexfaasi, 
 purpofed iirfr. to fee him, from whom I expected a full ac- 
 count of the people. 
 
 At cur interview, among other things, he told me he was 
 to be at a church-meeting the Saturday fevennight following; 
 for it was but feldom he could go*, as he lived at a great cui- 
 tance from the place ; I promlled to meet him there, if my 
 father's permiiTion could be obtained. 
 
 It is fomewhat remarkable, that after I opened my mind 
 fully, my mother never appeared againft me ; nor did my 
 elded brother (of whom I was much afraid) ever fpeak to 
 me upon the fubject. My father, together with an uncle, 
 were the only relatives who appeared in econcileable. How- 
 ever, I accomplished the uromjfe made to my friend, by con- 
 cealing my intentions as much as poilible. 
 
 I got to the place 5 f on the evening appointed, and found 
 Mr. Hall was not come ; however, the kindnefs of the peo- 
 ple did abundantly compenfate for that difappointment ; for, 
 contrary to all expectation, I .was immediately admitted into 
 their church-meeting, and, to my great fatisfaclion, found 
 
 there were two perfons to be baptized the fame evening. 
 
 This put me in mind, how providentially Abraham's fcrvant 
 
 had been conduced, G'eh, xxiv. 12. and as my pray. 
 
 in fome reflects, correspondent with his, hoped 1 might meet 
 
 . * This was one Robert Hall, who is now amir.ifber at Arrfby, in 
 Leicefterfnire, and brother to Mr. Chriftcpher Hail, the Baptift mini- 
 fter iir "Whitehaven. 
 
 f It is called Juniper-Dye-Houfe, about four miles fouth of Hex- 
 ham, in what is vulgarly diftin^uiihed by ne of HexhamJ 
 The practice of this ci Kvcb, is to meet on the Saturday before trey 
 receiv; the ].■ which is once in two months ; not 
 to fettle their churcjh n outward matters, and hear fuch as 
 propofe themfelves for baptifrn ; but to enquire whether a low to 
 
 Chrift and one another prevails, and to pray fcr the prefence of God 
 in the ibiemnity before them : a practice truly kudabie and pr&ife- 
 
 vvcr:: y. 
 
[ 35 ] 
 
 with the fame fuccefs, Gen. xxiv. 27. and having never be- 
 fore heard any relate the dealings of God with their fouls, 
 it was a moving meeting to me. The church declared 
 their approbation of the candidates, and defired them to pre- 
 pare for baptifni ; one of whom (food up, and made a moil: 
 ting requeft — intreating all prefent to pray for a blemng 
 Upon the oceafion — that by grace they might be enabled to 
 agreeably to the gofpel — and at lad finifh their courfe 
 with joy and triumph. This fo melted my heart, as it had 
 never been before at any oilier part of worfhip ; nor could I 
 help reflecting within myfelf — What a dead, formal, un- 
 mc ming thing, is the preferring of an infant for baptifm, when 
 compared- with this! And, beiides, the minifter's* difcourfe 
 at the river fide, together with his prayer before and after the 
 administration, were fo powerful and pertinent, that I fecretly 
 wifhed ail my acquaintances prefent. 
 
 When the folemnity was over, one afked me what I 
 thought of their method ; and being inclined to oppofe it for 
 fome time, to fee what they had to fay for their practice, was 
 furprifed to find them advance the fame arguments again ft me, . 
 which had formerly determined my judgment, when far from 
 every Baptift. I had refolved with myfelf, not to join them 
 fuddenly ; but the clear views and fweet enjoyments my foul 
 had been indulged with, during the administration of the ordi- 
 nance, the information received from Robert, Halt, and the 
 preiling found of thefe words, Afts xxii. 16. Why tarr'iejl 
 thou P produced another way of thinking ; and fo opened my 
 mind. It was fomewhat particular, that all the while I could 
 dly forbear crying out, What h'mdereth me to be baptized P. 
 
 A;.s vHi. 36. 
 
 The next morning another perfon came early, with an 
 intent to be baptized, which gave me a fair opportunity to 
 embrace what I had fo earneftly longed for ; and our pro- 
 pofals proving acceptable, were accordingly baptized. The 
 relation of our experiences took up much of the morning ; fo 
 that the people were all afTembled for the worfhip of the day, 
 and (landing along each fide of the river, the oceafion re- 
 minded me of the primitive baptifms in Jordan* 
 
 * Mr. David F f that church. 
 
Betwixt the adminiftration of this ordinance and the Lord's 
 Supper, Mr. Ferine preached twice from thefe words, Ifdah 
 xxv. 6. In this mountain Jhall the Lord of Hofls make unto his 
 people, a feajl of fat things, a feafl of tuine on ihe lees, of fit 
 things full of marrow, of tuine on the lees well refined. After 
 which all things were made ready for the celebration of the 
 holy fupper ; and the perfons newly baptized, (landing t* 
 in the prefence of the people, were addreffed by the minifter 
 to the following purpofe : " That as we had made a very 
 public and folemn profelfion, it was necefTary to lay before 
 us, that our converfation ought to be holy and becoming — 
 that the difficulties of a public pilgrimage were many and 
 great — and that the faithfulnefs and fulnefs of Jefus was am- 
 ply fufncient to fupport and fupply." And then affuring us 
 what joy we adminiftered to them, and with what cordial 
 affection they received us, in the name of the church he gave 
 us the right hand of fell oivfljip, Gal. ii. 9. 
 
 The whole was conduced with fo much order and firnpli- 
 city, and attended with fuch a remarkable blefling, as I had 
 never been witnefs to before : And as it was a fealting feafon 
 to my foul, fo I flood in great need of it ; for I met with a 
 cool reception at my return home. And now began my 
 wildernefs trials, being looked upon as one who had renoun- 
 ced the faith, and turned fool in a frolick. 
 
 One time, iate at night, my father afked me ferioufly, if 
 I was really baptized, or whether the report was groundlefs? 
 I told him, it v/as ail truth ; upon which he grew exceeding 
 angry, defined me to leave his houfe, and be feen by him no 
 i\iore. I quietly walked out to lament my hard fate ; but 
 clpnfidering oar Saviour's temptations immediately after his 
 b&ptifm, Mat. iv. 1. was led to put up a petition to this 
 purpofe : " O Lord, many perplexed cafes have been put 
 into thy hands, and thou haft brought order out of them all : 
 I refer this matter, with every other affair, wholly to thy 
 difpofal, over-rule all for thy own glory, and my advantage/' 
 Eff my father was gone to bed, my mother called me in, 
 and the next morning his countenance was more towards me 
 than at other times. Tbfe made me conclude, the Lord was 
 beginning to aofwer my prayer ; and fo it came to pafs ;' for 
 in a flaort time, a beloved coufin [a young man, the fon of 
 
[ 37 . 
 
 my uncle already mentioned, who wen both men ot g 
 abilities, trick piety, and died near to one another, loon 
 after] was the nappy inftrument of turning my father's heart; 
 
 which put .an end to all it:-, troubles from that quarter. 
 
 Returning again to Scotland, i deiigned to conceal my ien- 
 timents from friends in that place, imagining, to {peak of 
 them might rather be hurtful than otherwife. But in Ids than 
 half a year, fome perfon hearing the matter, at Newcaftie, 
 upon Tync, all came to light. My friends in Jedburgh feem- 
 ed to vent themfelves in furprize, but not by way of fpleen 
 and refentment ; therefore had nothing to undergo here, only 
 what fome would cali the fhame and fcandal of the thing. 
 And, indeed, the renouncing of my baptifmal covenant (as 
 they called it) was looked upon to be a very ftrange piece 
 of conduct, an inftance whereof had not been known, in thefe 
 parts, in the memory of man. But to give a fall detail would 
 be quite tedious, mall therefore leave the candid reader to 
 judge, what I mud have undergone in a courfe of fuch variety 
 of exercifes. 
 
 I (hall therefore conclude, by informing the reader, that 
 all the exercife of mind I underwent, and the oppolition I 
 met with, were not to be compared with the peace and tran- 
 quility of foul I enjoyed, by complying with my convictions, 
 and following the Shepherd's voice : Nor have I ever re- 
 peated, but often rejoiced, for the change of my principles. 
 
 End of the Exercifes. 
 
 D 
 
TESTIMONY 
 
 O F 
 
 Divers Learned Psedobaptiifc 
 
 AS no pei Tons are difpcfed to make voluntary and delibe- 
 rate conceflions, in direct oppofition to their ov/n avow- 
 ed practice, without the mod fatisfaelory evidences in 
 favour of thofe who differ from them, the Editor offers 
 the following TefHmonies to confideraticn : 
 
 Teftimonies hi favour of Believers 9 Baitifm, 
 
 C. Si. DU VEIL, 'D. D. 
 
 V v' . IT H great approbation, quotes 'Jus 
 
 !o, who fays, "You mult obferve, that in the primitive 
 
 times the ordinance of baptjfm was only a'dihinifterecl to thofe, 
 
 .v/ho through pcrfeciiun of body and mind had attained to this, 
 
 that they knew what profit thqy received by tjaptifm, what 
 
 rofefled, wfiat to be hefieveH. 'it, what was 
 
 , red for thole bom again in (Thrift. " 
 
 Re produces! this observation oT another fearned writer 
 
 i{ You may not 'lu.dsfeivedly obferve, that only l\ • are 
 
 capable or Daptifm." 
 
 Liter;! £xpl. of " •".. _■ £ p. fo#. 
 
• 
 
 " I think i .._.,. c. ' 
 
 id, s Cor. i. 1 6. iii' . rora- 
 
 ' • -; ! were baptized by nil ., when 
 
 k is &h ' ■ heie were anv i in ihc 
 
 Bifliop TAYLOR. 
 
 " From the action of ChrifVs blefTmg infants, to infer they 
 are to be baptized, proves nothing fo much as that there is a 
 nuant of better arguments ; for the conclusion would with more 
 probability be derived thus : Chrift blefled infants, and fo 
 difmifTed, but baptized them not ; therefore infants are not 
 to be baptized." 
 
 Chambers* Cyclopcedia, on Baptlfm. 
 
 " It appears, that in the primitive times, none were bap- 
 tized but adults." 
 
 GROTIUS. 
 
 u Infant Baptifm feems to me to have been praclifed of 
 old far more frequently in Africa than in Afia, or any other 
 parts of the world, and with a greater opinion of its neceflity. 
 For in the councils we find no mention of this cuflom before 
 the council of Carthage." 
 
 Annot. in Matt. xix. 14. 
 
 CURCELL^EUS. 
 
 " Paedobaptifm, in the two fir ft centuries after Chrift, was 
 unknown, but in the third and fourth was approved of by a 
 few r , began to prevail in the fifth and iubfequent ages : and 
 therefore this rite is obferved by us, not as an apoftolic tra- 
 dition, but as a cuftom of long continuance." 
 
 Relig. Chrift. Inft. Lib. i. C. 12. 
 
C 41 ] 
 
 SUICERUS. 
 
 " In the two firft ages no one received baptifm, unlefs he, 
 who being previoufly inftructed in the faith, and tinctured 
 with the doctrine of Chriit, could teftify that he believed, 
 
 &c." 
 
 Thefaur. Eccl. fub voce 2w«^?. 
 
 BRANDT. 
 
 " That good and very antient cuftom of baptizing infants, 
 is advanced with too much violence by fome, and oppofed 
 with no lcfs by others. This ceremony, as fome think, 
 prevailed firft in Africa and Greece, but in fuch a manner that 
 fome doctors of the church openly declared that they could 
 not confent to it. 
 
 Annot. on B. II. p. 8. 
 
 Bifhop BARLOW. 
 
 " The truth is, infant baptifm did (how or by whom I 
 know not) come in, in the fecond century ; and in the third 
 and fourth began to be practifed, though not generally, and 
 defended as lawful by that text grofsly mifunderilood, John 
 iii. 5." 
 
 Grantham's friendly epift. p. 11. 
 
 WHISTON, 
 
 After telling us that he had difcovered, that the only in- 
 fants or little children intended by the early fathers, when 
 they fpeak of them as baptized, were thofe that were capable 
 of catechctic instruction, adds, " This ir.oft important dis- 
 covery I foon communicated to the woild in this paper (i. e. 
 Primitive infant baptifm revived) which both Bifhop Hcatlly 
 and Dr. Clark greatly approved, but (till went en in the ordi- 
 nary praflice, notwithstanding. I fent this paper alfo by an 
 intimate friend, Mr. Haines, to Sir Ifaac Newton, and de- 
 fircd to know his opinion. The anfwer returned was this, 
 
[ 42 ] 
 
 that they both had difcovered the fame thing before ; nay, 
 1 afterwards found that Sir Ifaac Newton was fo hearty for 
 the Baptifts, as welt as for the Eufebians or Arians, that he 
 iometirnes fufpecled thefe two were the two witheffes in the 
 Re\ elation." 
 
 Vide Whifton's life, p. 177, 178. 
 
 Dr. WHITBY 
 
 Owns, that Dr. Gale's very learned letters prove it to be 
 doubtful and uncertain, whether infant bapiifm did ccrilantly 
 1 ! tain tillfeveral hundred years after Chrift, 
 
 Diifert. ce S. Script, interpretatione, pref. § 5. 
 
 LUDOVICUS VIVES. 
 
 <: None were baptized of old, but thofe who were of age, 
 v. ho did not only v.rderftand what the myftery of the water 
 Fieaat, but defired the fame ; the perfect image whereof we 
 hive yet in our infant baptiim. 1 c.r itisafked cf the infant, 
 v it thou be baptized : for v. horn the fureiies anfwer, ' I 
 will." 
 
 Comment, in Auguft. Lib. i. Cap. 27. 
 
 1 Bifhop TAYLOR. 
 
 Lib, Proph. p. 239. " Lie apair.f t' 
 c ChrirVs doclrine, to baptifeinfaRtp; f< d 1 hat Chnit. 
 
 1 ;ver gave any precept to I hem, r or ever him- 
 
 f.lf, nor h» • afll< s, that appears, did baptize any of than- ; 
 all that. eithei 1 ; his apoliks laid concerning it, requires 
 Lch previous c ns to fcaptifm, oi which infants are 
 
 rot capable, and thefe are faith and repentance." 
 
 To make no more quotations en this head, many learned 
 Padcbaptifts have acknowledged, that there is nothing exprefs^ 
 tithei as to bn tpi cv precedent, for the baptifm of infants, in 
 the wl k New Teftament, They will farther a cknowh 
 that the fain-ares ll ould be our drily guick in mafters of ie- 
 •iis inltitution. The unprejudiced reade.i \ i]J dra\y the 
 =nce. 
 
[ 43 3 
 
 Tejlimonies in favour of I mm erf ion 
 
 C. M. DU VEIL, D. D. p. 75. 
 
 li THE facred ceremony of baptifm is not, to be performed 
 by fnrinkling — but by the plunging of the whole body, as 
 fir ft the proper fignilication of the Greek word (bnptizo) de- 
 clares." P. 77, 78. " But to fubftitute in the room of 
 
 immerfion, either fprinkling, or any other way of applying 
 water to the body, to fignify the fame thing, is not in the 
 power of the difpenfers of God's myfteries, or of the church ,'* 
 as Thomas Aquinas excellently well obferves, " it belongs to 
 the fjgnifier to determine what fign is tc be ufed for the fg- 
 r:\ication." " The church has no more power than was 
 
 derived to it from the apoftles." P. 86. " The cuftonfs 
 
 of churches ought to fubmit to the words of Ghrift, not the 
 v% ords of Chriii ivrefled to the cuftcms of the church." 
 
 Dr. WHITBY, en Rottij vi. 4. 
 
 " This immerfion being refigioufly cbferved by all Chrif- 
 tians for thirteen centuries, and approved by cur church, 
 (meaning the church of England) and the change of it into 
 fprinkling, even without any allowance from the author of 
 this inftitutiofl." 
 
 GE.OTIUS. 
 
 " That this rite (baptifm) was wont to be performed by 
 immerfion, and not by perfufion*, apj I om the pro- 
 
 priety of the word, and the places chofen for its admin. I - 
 tion, John iii. 2, 3. Acts viii. 33. and from the manj allu- 
 fons of the apoftle, which cannfc: be referred to fprinkling, 
 R ) ;. vi. 3, 4. Col. ii. 12." 
 
 x . mot. i- J^att. m. C. 
 
C 44 ] 
 MAASTRICHT, S.S.T. P. 
 
 " Immerjior. onhf, was ufed by the apoftles and primitive 
 church." 
 
 Theologia, p. 918. 
 
 CALVIN. 
 
 " Here we plainly fee what manner of baptizing there was 
 among the ancients, for the whole body was dipped into water." 
 
 On Aclsviii. 38. 
 
 Bifhop TAYLOR. 
 
 " The cuflom of the antient church was not fprinkling, 
 but immerfion, &c." 
 
 Duel:. Dub. lib. 3. 4. 
 
 Dr. WITSIUS. 
 
 " (1.) It is certain that both John and the difciples of 
 Chrift, ordinarily ufed dipping, whole example was followed 
 by the antient church. (2.) It cannot be denied, that the 
 native fignification of the words b«;tt<.v and BavT.^.v is 
 to plunge or dip. Nor are we to conceal, (3.) that there is 
 a greater copicufnefs of fgnification, and a fuller fimilitvde 
 between the fgn and the thing fgnifled in immerfion. (4.) 
 Nay, that immerfion may be performed in cold countries, 
 without anv great danger of health and life, appears fiom the 
 example of the Ruffians, who plunge the children that are to 
 be baptized three times all over, not believing that baptifm 
 can be duly performed by any other way." 
 
 CEconomy of the Covenants, vol. 3, p. 1213, 1214. 
 
 Bifhop TILLOTSCN. 
 
 " Antiently thofe who were baptized put off their gar- 
 ments, which fignified the putting eff the body of fin, and 
 were immerfed and buried in water, &c." 
 
 Sermon on 2 Tim. ii. 19. p. 82. 
 
[ 45 3 
 
 Bifhop HOADLY. 
 
 " Bamifm, or the ceremony of immajion in tuater, repre- 
 fems'to Chriinans their death unto fin, &c." 
 
 Sermon before the King, Feb. 15, 1^29-30. 
 
 MEDE. 
 
 " There was no fuch thing as fprinkling or rantizmos ufed 
 in the apoftles time, nor many ages after them." 
 
 Diatribe on Tit. iii. 5. p. 63. 
 
 Dr. MANTON. 
 
 " The antient manner of baptizing was to dip the parties 
 baptized, and as it were bury them under the v/ater for a 
 while." 
 
 On Rom. vi. 4. p. 14. 
 
 BEZA. 
 
 " Chrifl: commanded us to be baptized ; by which word it 
 is certain that immerfion is figniiied. B«7rTi£*<r6a;, in this place, 
 is more than ^swumm ; becaufe that feems to refpedt the whole 
 body, this only the hands. Nor does b«tt,^,v fignify to warn, 
 except by confequence : for it properly fignifies to immerfe 
 for the fake of dyeing. To be baptized in water, Ggnifies 
 no other than to be immerfed in water ; which is the external 
 ceremony of baptifm. Bsi-ti^, differs from the verb Swat, 
 which fignifies to plunge in the deep and to drown ; as ap- 
 pears from that verfe of an ancient oracle, A<r*o? /3*tt/£i, </Yv«/ 
 <Ti to/ ei/' B-i/uLic is**; in which thefe two terms are difHnguifh- 
 ed, as expreffing different ideas." 
 
 Epiuola ii. ad. Thorn. Tilium. 
 
 LUTHER. 
 
 " The term baptifm, is a Greek word : it may be render- 
 ed a dipping, when we dip fomething in water, that it may be 
 
[ 46 ] 
 
 entirely covered with water. And though that ciiftom be 
 quite abolifhed among the generality, (for neither do they 
 entirely dip children, but only fprinkle them with a little wa- 
 ter ;) neverthelefs, they ought to be wholly immerfed, and 
 prefer, tly to be drawn out again. For the etymology of the 
 wordfeems to require it. The Get mans call baptifra tauff", 
 from depth, which they call tiejf, in their language ; as if it 
 were proper thofe mould be deeply immerfed, who are baptized. 
 And truly, if you confider what baptifm fignifies, you fliall 
 fee the fame thing required : for it iigmries that the eld man 
 and our nativity, that is full of fins, which is entirely of rlefh 
 a r :d blood, may be overwhelmed by divine grace. The 
 manner of baptifm, therefore, mould correfpond to the figni- 
 fication of baptifm, that it may fhow a certain and plain fign 
 of it." In Dr. Du Veil, on A<fus viii. 38. 
 
 MAGDEBURG CENTURIATORS. 
 
 " The wor,d $«•?£./£«> to baptize, which fignifies immerfion 
 into water, proves that the adminilhatcr of baptifm immer- 
 fed, or warned, the perfens baptized in water." 
 
 Cent. i. L. ii. C. vi. p. 382. 
 
 PGOLE's CONTINUATCRS. 
 
 "To be baptized, is to be dipped in water; metaphori- 
 cally, to be pliinged in afflictions. I am, faith Chrifr, to.be 
 baptized with blood, overwhelmed with fufferings and afflic- 
 tionsi-' Annot. on Matt. xx. 22. Edit. 1688. 
 
 Dr. DODDRIDGE. 
 
 li I have, indeed, a moil dreadful baptifm to be bap- 
 
 1 with, and know that I mail fhortly be bathed as it were 
 in bleed, and piiirged in the molt overwhelming diftreis." 
 
 Paraph, on Luke xii. 50. 
 
 BOSSUET. 
 U To baptize, fignifies to plunge, 33 is granted by all the 
 world," In Mr. Stennett*, again ft Mr. Ruflen, p. 174. 
 
C 47 ] 
 
 LE CLERC. 
 
 "At that time camejohn the baptizer. He has been called the 
 baptizer, rather than baptijl, becairfe the latter word is a proper 
 name in the modern languages ; whereas in this place it is an 
 appellative, to fignify a man that plunged in water thofe who 
 teitified an acknowledgment of his divine million, and were 
 defirous of leading a new life — He JJoall baptize you in the Holy 
 Spirit. As I plunge you in water, he fhail plunge you, fo 
 to fpeak, in the Holy Spirit." 
 
 Remarques fur Nouv. Teft. a Matt. iii. I. 
 
 DANISH CATECHISM. 
 
 " What is Chriftian dipping ? Water, in conjunction with 
 the word and command of Chrift. What is that command 
 which is in conjunction with water ? Go teach all nations, and 
 fo on, Matt, xxviii. 19. Mark xvi. 15, 16. What is im- 
 plied in thefe words? A command to the dipper and the 
 dipped, with a promife of falvation to thofe that believe. 
 How is this Chriftian dipping to be admin iftered ? The per- 
 fon mufr. be deep-dipped in water, or overwhelmed with it, 
 in the name of God the Father, and fo on." 
 
 Booth's P^dobaptifm exam. &c. p. 47. 
 
 The late Mr. Wejley allows, that the primitive Chriilians 
 were baptized by immerfion, and that Rom. vi. 4. alludes to 
 that ancient manner of baptizing. (See his Note on that 
 pa/Tage, 
 
 MONTHLY REVIEWERS. 
 
 " Hitherto the Anti-paedobaptifts feem to have had the be/t 
 of the argument, on the mode of adminiftering the ordi- 
 nance. The moll explicit authorities are on their fide. Their 
 opponents have chiefly availed themfelves of inferences, ana- 
 logy, and doubeful conftruclion." 
 
 Monthly Review, for l\'Lty 1 784, p. 390. 
 
[ 4 8 ] 
 
 In favour of this fenfe of the word, numerous teflimonies 
 may be adduced from the writings of the Society of Friends. 
 Among whom are, Robert Barclay, John Gratton, William 
 Dell, Thomas Ekuood, Samuel F other gtll, jfofeph Phipps, 
 William Perm, George Whitehead, Elizabeth Bathurjl, Thomas 
 Law/on, and Anthony Purver. 
 
 Befides the mod approved Lexicographers, fuch as — 
 Schrevelius, Trommius, Scapula, Hedericus, Eeigh, Aljledu'-f^ 
 and Wilfon. 
 
 THE END. 
 
BAPTISM 
 
 DISCOVERED, 
 
 PLAINLY AND FAITHFULLY ACCORDING 
 
 TO THE 
 
 WORD OF COD, 
 
 AGREEABLE TO THE GLORIOUS PATTERN- GIVEN 
 JBY OUR BLESSED SAFIOUR JESUS CHRIST, 
 
 'o the EXAMPLES of Thoufaads bjptizzu after they 
 
 BELIE I ED, 
 
 ttfiCORDED IN SACR£D SCRIPTURE.. 
 
 By JOHN.NORCOTT, 
 
 A Servant of JESUS CHRIST, and of His CHURCH* 
 
 A New Edition* 
 
 MOUNT-HOLLY : 
 
 PRINTED EY STEPHEN C, USTICK* 
 
 1799. 
 
imitation, I fhall begin with this example, and 
 make a few obfervations concerning his being 
 baptized. And by the way, take notice how 
 exacl the Holy Scripture is in recording the 
 tircumftances of his Baptifm. 
 
 CHAPTER I. 
 
 Of the Baptifm of Chr'ijl in the River Jordan. 
 
 Concerning the Baptifm of chn/t, 
 
 we may read at large in Mat. hi. 1 3. SsjV. cc Then 
 cometh Jefus from Galilee to Jordan unto John 9 
 to be baptized of him." Every word maybe read 
 with emphafis. (Then J when he was about to 
 enter upon his public miniftry, as you may fee, 
 Mat. iv. 1 y. from that time Jefus began to preach* 
 (Cometh) he might have commanded John to 
 have attended him, but in token of his fubjec- 
 tion to the ordinance of God, he cometh. 
 (From Galilee) many miles, and probably on 
 foot : every ftep we take for God is acceptable, 
 and one day (hall have a glorious reward. 
 (To Jordan) a river where thoufands had 
 been baptized ; and was a fuitable place for 
 John to dip cur Lord in, as^ will be fcen 
 hereafter. 
 
 I fliall here take notice of eight things 
 remarkable in the Baptifm of Chriji: as, 
 
Firji, his age. It is faid, Luke iii. 21. €i Jejus 
 being baptized," &c. ver. 23. Ci began to be 
 about thirty years of age.' 5 Here you may fee 
 that Chriji himfelf was baptized when grown in 
 years. Chriftians then be not afhamed, your 
 Captain is gone before in this alfo, he was thirty 
 years old when he was baptized ; in this Chriji is 
 not alhamed to call you brethren, Heb. ii. 1 1. 
 
 Secondly, Another thing to be obferved in 
 the Baptifm of Chriji is the adminiftrator John, 
 who confeffeth himfelf not worthy to unloofe 
 the latchet of his fhoes, Mark i. 7. Now if 
 Chriji would receive Baptifm from fuch an 
 unworthy inftrument, never flight the ordin- 
 ance, becaufe they are unworthy tha .}.in- 
 ifler it, but have refpeft to Chriji your example. 
 
 Thirdly, Note the repulfe given to our Lord, 
 <c John forbad him," Mat. iii. 14. Di 
 and oppofition in dirties muft be no excufe ; we 
 mud take no denial in Mowing Ged, Jtrive to 
 enter in at the Jiraighi gate. 
 
 Fourthly, Obferve the reafon of the repulfe 
 given by John, Mat. iii. 14. " I have Heed lobe 
 baptized of thee, and comeif. thou to me me 
 
 will not be baptized except it can be proved of 
 neceflity ; their carnal way of arguing is, : 
 I not go to heaven though I be not baptized ? 
 is it of neceflity to falvatipn ? But, Cb 1, is 
 this like thy Lord and Maft< 
 perfect in h o i i ; 1 e is i w a s n c . 
 baptized with the Holy Ghoft ? he 
 lins to be wafti'd away, and yet wc 
 
 15 2 
 
L Wherefore fee your example, he 
 doth it not of need, but in obedience to bis 
 ijl, 
 
 v Tote the excellent terms in which he 
 iks of this ordinance of Baptifm. 
 r. He calls it a fulfilling c teoufnefs, 
 
 Mat. iii. 15. It is righteous and juft that I 
 ftidbld fubffiit to the ordinances of my Father. 
 2; He calls it a comely thing, thus it becometh 
 -ns: O! it is a very comely thing for God's 
 to have refpecl to all his command- 
 ments. 3, He joins us with himfelf, in the 
 terms he nfes, it becometh us, q. d. thee, and 
 me, and all my followers, John xii. 26* " If any 
 
 : v 7 e me, let him follow me ; and where I 
 sun, pc fliall my fervant be." 4. It is called a 
 
 g, a completing of right eoufnefs, 2 Cor. 
 x. 4. " The weapons of our warfare are not 
 carnal, 5 ' but fpiritual, v. 6. " bringing into cap- 
 tivity every thought to. the obedience of Chrf/i, 
 and, vex 6. having in a readinefs to avenge all 
 difobedience, when yourobedierice lhall be fu 
 led." Obedience mud be Fulfilled- mull be com- 
 plete. 5. He adds a note of univerfality (O7//J; 
 Baptifm is included in all rigbteoi fnefs, or all 
 obedience. Chrift has fo reckoned it, certainly 
 then thou canfl not walk in the commands of 
 God if this be omitted. 6. Obferve in the 
 Baptifm of Chrift the manner of adminiflration, 
 Mat, iii. 16. < 6 went up ftraightway out of the 
 water," (Straitway), as foon as once baptized. 
 (Up) had he not gone down, it had not been 
 
5 
 
 faid he went up. (Out of) if he went out, lie then 
 finely was in the water; we never fay one goes 
 out of a houfe who was not in it. So Chrift 
 would not have been faid to come out of the 
 water, if he had not been in it. Had a little 
 water been brought to him in a bafon, we had 
 not read of his going up out of the water. Or 
 if water had been poured upon his head, there 
 had been no need of going into the water. 
 This water was the river Jordan. 
 
 7. Obferve in the Baptifm of Chrift, the 
 Father's acceptance, Mat. iii. 16. 17. " The 
 Heavens were opened. 5 ' Some of Chr 
 followers have found the heavens opened unto 
 them in a glorious and fpiritual manner. 
 
 And the Spirit defended; the Spirit is pro- 
 mifed to believers at their Baptifm, A els ii. 
 38. " Repent, and be baptized every one of 
 you — and you fhall receive the Holy Ghoft." 
 
 Obj. But fure every one that is baptized 
 does not receive the Holy Ghoft ? 
 
 Anfw. If they do not, the defect is not in 
 the ordinance, but in the repentance and faith 
 of the baptized; without which repentance 
 and faith no ordinance is effectual. And it is 
 added in the text, Lo! a voice from Heaven, 
 faying, This is my beloved Son: Chrift the 
 Head was fealed at Baptifm, and God often 
 feals the fonfliip of his members, fin h. 
 am well plcafd) q. d. as in all other acts, fo 
 in this act of obedience to my glorious will. 
 And fo alfo is the Lord well pleafed with the 
 
 B 3 
 
6 
 
 afts of cur obedience when from the heart we 
 obey the form of doctrine delivered to us, Rom. 
 xvi. 27. The fame teftimony is given to the 
 BlefTed Son of God in the mount, Luke ix. $$, 
 *- This is my beloved Son, hear him." Hear him 
 (that is. obey him) in his commandments and 
 appointments ; hear him fpeaking to this effect 
 at fais Baptifm; Oh ! (faith he) thus it becometh 
 us ; you that have my Father for your 
 Father, and my God for your God ; thus 
 it becometh us to be baptized, and to fulfil 
 all righteoufnefs : Oh, he is a beloved Son, 
 bear him. 
 
 8. Note, in the Baptifm of Chrift the 
 concurrence of the Trinity; the Father approves 
 with a voice from heaven, the Son is baptized, 
 the Holy Ghofl defcends like a dove ; and 
 furely it is one reafon why Baptifm is admini- 
 stered in the name of the Father, Son and Holy 
 CJhoft ; that he who is baptized, and therein 
 profeffeth his belief of the Trinity, may be 
 affured of his intereft in the Father, Son and 
 Holy Ghoft. And the wondcrous unity of 
 the Trinity, feen at Chrift Baptifm, is com- 
 memorated at the Baptifm of every believer* 
 
CHAPTER II. 
 Of the Great commiilion for Believer's Baptifat. 
 
 O U have heard fomething concerning 
 the pattern or example of our Lord Jefus, and 
 now we (hall confider his command recorded 
 in the xxxviiith of Mat. verfe 19. It is faid of 
 cur Lord Jefus, Acts i. 1 . that he began both 
 to do and teach. It is good for teachers to 
 imitate their Lord to do, as well as teach : in 
 his life our Saviour gave example to his Apoftles, 
 and it is faid before he was taken up into 
 heaven, he gave commandments to his Apoftles, 
 Afts i. 2. " He was taken up, after that he 
 through the Spirit had given commandments 
 unto the Apodles ;" of which commandments 
 this of believers' Baptifm is certainly one. For 
 which we have both his example and command- 
 ment. It is written, Ifa. Iv. 4. That God gave 
 him to be a commander and a leader to his 
 people. Chrift is a gift, as a commander and 
 as a leader. And O ! how great a favour is it to 
 have fuch a wife commander, whofe command- 
 ments are not grievous; and in keeping whofe 
 commandments there is great reward, Pfahn 
 xix. 1 1 . 
 
 Now .in this command of Chrift, we fhall 
 , take notice of eight things. 
 
 Firft 9 The circumflances in which Chrifi 
 was when he gave this command. And it was 
 
8 
 
 when he was 1 ifen from the dead. God raifed 
 hira from the dead, and fent him to blefs us, 
 A els iii. 26". A rifen J ejus has bled us with 
 this command, Go teach all nations , baptizing 
 them, &g. A bleffed ^/?/j gives blefTed com- 
 mands. And they are blefTed who do them, 
 " BlefTed are they that do his commandments, 
 that they may have a right to the tree of life, 
 and may enter in through the gates into the 
 city," Rev. xxii. 14. 
 
 Secondly r , CHRIST in an extraordinary 
 manner appeared to his difciples after his 
 refurre<ftion, and gave them his commandment. 
 Now, {liquid an angel appear and command men 
 to be baptized, who would deny obedience ? 
 but here you have the glorious Son of God 
 appearing in his own perfon, and faying, Go 
 teach all nations , &c. 
 
 Thirdly, Note with what authority he comes, 
 Mat. xxviii. 18. " All power is given unto me 
 in heaven and in earth. " All power to command 
 in heaven and in earth is given to me ; all 
 rif to difpofe of heaven and earth ; and all 
 power to protect my fubje&s, is given to me. 
 I have angels and men at my command ; I am 
 therefore able to proteft, to jfupport you, both 
 in the fire and in the water: I have all power, 
 Go ye therefore 1 teach and baptize, fear no 
 enemies, but boldly teach and baptize. 
 
 Fourthly, Note, the peremptory terms of 
 the command itfelf, Mat. xxviii. 19. Go 
 therefore, teach and baptize, Chrift but fpakc 
 
9 
 
 the word, and (aid to the Iegioti Is, Go? 
 
 {Mat. viii. 3 2. J and they ran violently} a-nJ, 
 iliall not believers be a willing people in the day 
 of his power*? The centurion did but fay go, to 
 his fervants, and they went ; come, and they 
 came; do this, and they did it. And fhall 
 Chriffi fervants be lefs obedient to him, than 
 the centurion's were to their mailer? it is Chrift 
 " who faith Go. 
 
 Fifthly ', It is to be noted, what is precedent 
 to Baptifm ; Go teach; there mud be teaching 
 before Baptifm. " God is a Spirit, and feeks 
 fuch to worfhip him as worfhip him in Spirit 
 and in truth, John iv. 24. Therefore there 
 muft be teaching before baptizing, or n 
 will not therein worfhip God in Spirit and 
 in truth. Go teach and baptize! Many fay 
 that the word teach, as it is in the Greek, 
 fignifies to make difciples ; and I dare not fay 
 againfl: it : for I find it agreeable to the account 
 of our Lord's practice, who flrft made difciples 
 of men, and then baptized them, John iv. 1. 
 " Jejus made and baptized more difciples than 
 John;" here was flrft a making difciples, and then 
 baptizing them. But many baptize thofe who 
 never were in any good fenfe made difciples. 
 But our Lord's command is, teach all nations , 
 ' baptizing them. Firft teach, and then baptize 
 them, muil certainly be the meaning of t 
 words. 
 
 Sixthly, Note the extent of the command, 
 Teach all Nations, baptizing them. Go (z% 
 
10 
 
 if he fhould have faid) into all nations, be the 
 climate hot or cold, be the people Jews or 
 Gentiles, it matters not, when you have taught 
 them, then baptize them. The middle wall of 
 partition between jew and Gentile is now broken 
 down. New it appears God is no refpe&er of 
 perfens: none rauft now think to fay they have 
 Abrah to their Bather, &c. But go publifh 
 the Gofpel indifferently to all, to every creature, 
 Mark xv\. 15, 16. e; He that believeth and is 
 baptized, (hall be faved;" that believes, and 
 then is baptized. 
 
 Se r ve, the facred words of admi- 
 
 niftration, Mat. xxviii. 19. " Baptizing them in 
 the name of the Father, Son, and Holy Ghoft." 
 Here, in earthly things, that which is done in 
 the king's name, carries power; but here is 
 the name of the Almighty God ; the name 
 of the myfterious Trinity, Father, Sen, and 
 Holy Ghoft ; and canft thou then think that 
 Baptifm has nothing, or but little in it, that 
 is done in fo great a name, and with fo facred 
 authority ? " Go teach all nations, baptizing 
 them in the name of the Father, Son and Holy 
 Ghoft/' 
 
 Eigbthly, Note the glorious promife annexed, 
 And lo I am with you to the end of the world. 
 Is the prefence of the blelTed Jefus valuable ? 
 then feek it in that way he has promifed that 
 it (hall be found. Aik for the old and the 
 good way, and walk therein, and you mall 
 find reft for your fouls : there is do reft for 
 
II 
 
 the foul fhort of Chrift; but in his prefence 
 is fulnefs of joy. If then you are perfuaded 
 to feek his lovely prefence do like Zacchens, 
 get into the way by which Chrift will come. 
 Go teach and baptize, and io I am with you 
 to the end of the world ; and it is confirmed 
 with an Amen. So be lt> be it confirmed and 
 ratified. 
 
 CHAPTER III. 
 
 Examples recorded in Scripture of many thoufands 
 Baptized in Rivers, upon Profeilion of Faith and 
 Repentance." 
 
 Finl Example, 
 
 JVlAY be of thofe which Chrift is faid to 
 have baptized, John iv. 1,2. It is plain from 
 the text ntfrji made them difciples, and then 
 baptized them. Made difciples \ they are not 
 born, but made difciples ; made fo by the 
 preaching of the word, by facred inftruction, 
 and then baptized. 
 
 2. You have another example, Acls ii. 41. 
 " Then they that gladly received his word, were 
 baptized :" of thefe we read, verfe $y, (i that 
 they were pricked in their heart ;" they were 
 convinced of their fins ; the weight of guilt lay 
 heavy upon them ; they knew net what to do* 
 In this perplexity the Apoftie tells them, Thai 
 they Jhoidd repent and be baptized, and then they 
 
12 
 
 Jhould receive the Holy Ghqfl. " Then they that 
 gladly received his word were baptized : and 
 the fame day there were added unto them about 
 three thoufand fouls," verfe 41. Mercy is 
 fjveet to a wounded fovd, and fach a foul (tops 
 at no duty; to fuch a foul it feems not hard to 
 be plunged in water at drift's command. 
 
 3. Ycu find another example, Acls viii. 12. 
 cc But when they believed Philip, preaching the 
 things concerning the kingdom of God, and the 
 name of Jefus, they were baptized, men and 
 women." How fairly might it have been added, 
 and children, if any children had been baptized ? 
 but it is faid when they believed, <ver. 5, thefe 
 people were they of Samaria; fome of thofe 
 perhaps on whom the difciples, fometime 
 before, would have called down fire from 
 heaven. Oh ! if never fo near deftruction, 
 believe, and be baptized, and thou mayeft 
 hope for mercy. 
 
 4. See another example, Acls viii. 35. Philip 
 preached unto the Eunuch Jefus. v. 36. ;c They 
 came unto a certain water, and the Eunuch 
 faid, fee, here is water : what doth hinder me 
 to be baptized ?" v. 37. " And Philip faid, if 
 thou believed with all thy heart, thou mayeft :** 
 If thou believed ; this is the IF we infill en ; 
 if thou art never fo mean, or haft been never 
 fo vile, yet if thou believed, thou mayeft be 
 baptized. It was not this eunuch's being born 
 of godly parents ; it was not his reading, or 
 his coming to Jeriifalcm to worfhip, or his 
 
good will that gave him privilege to be h? \ 
 but his faith ; if thou believed, thou maydft ; 
 and ver. 38 , " They went both down into the 
 v atcr, both Philip and the Eunuch ; bap- 
 
 tised him." Oh! behold, the high treafurer 01 
 the queen of Ethiopia, a rich man, an honourable: 
 man, a religious man, a man perhaps having 
 many attendants at his chariot, he flops all, com- 
 mands all to (land dill, till he vieids obedience 
 to his Lord and Mafler in Baptiim. Ke-counts 
 it reafonable to go down into the water for him, 
 who came down from heaven for his fake. He 
 counts it no difgrace to obey Chrifr* com- 
 mandments, though brought by his poor fervant 
 Philip. O! the condefcenfion of trulv gracious? 
 fouls : nothing is hard to a foul that love;; no 
 arguments fo powerful as thofe drawn from 
 thence : therefore faith our Lord, If ye love 
 me, keep my commandments. Ver. 39. " And he 
 went on his way rejoicing :" Oh ! what triumph 
 in Cbrjft's way! in keeping as well as for 
 keeping Chriffs commands there is, as well as 
 fliall be, great reward. Pie went on-his^way 
 rejoicing. The righteous ihali hold on his way, 
 and he that hath clean hands fliall grow flronger 
 and ilronger. How many fouls have ftuck la 
 their way, wept, and drooped in their way, 
 and gone en heavily before they have been 
 baptized, but have gone on their way rejoicing 
 afterwards ? This <?reat man mkht have a fad 
 
 o o 
 
 heart, though a rich treafurer, Ric uld 
 
 not give fpiritual joy, but being baptized he 
 
 c 
 
\4 
 
 went on his way rejoicing. The jailor being 
 baptized, rejoiced, believing in God with all 
 his houfe. 
 
 5. The next example (hall be the baptizing 
 of the great Apoftle Paul; fee an account of it, 
 <c And now why tarried: thou ? arife, and be 
 baptized, and wafh away the fins, lie that 
 appeared to thee in the way, when thou waft 
 a perfecutor, and ftopt thee from going to hell 
 when thou waft running, hath fent me, Acts 
 xxii. 16." To this effect. Ananias fpeaks, 
 Acts ix. 17. " And why tarrieft thou? arife 
 and be baptized." Acts xxii. 16. Thou haft 
 been a Perfecutor, and now I muft fhew thee 
 'that thou muft be a preacher, and a fufferer. 
 Arife and be baptized, why tarrieft thou ? g. cL 
 haften, accept the terms and tender of mercy; 
 O bid it welcome, put it not ofT a day, why 
 doft thou tarry? doift thou think thyfelf un- 
 worthy, and therefore tarrieft ; let not that 
 hinder ; I tell thee from the Lord, thou art 
 a chofen veffel, Acts ix. 15. Therefore arife, 
 why tarrieft thou ? be baptized. The Lord is 
 willing to forgive all thy former fins, and to 
 accept thee on Gofpel-terms, and now why 
 tarrieft thou ? arife, and be baptized, and wafh 
 away thy fins. 
 
 6. A fixth example of believers baptized, 
 is the jailor, Acts xvi. 31, 32. He went to 
 bed in the guilt of his fins, and might have 
 awaked in hell ; but preventing mercy met 
 aim when his fword was drawn ; and God by 
 
*5 
 
 his minifter cries, Do thyfelf no harm, q. d. 
 there is hope for thee: ana he trembling cries, 
 What muft I do ? That foul that trembles 
 before the Almighty God, will not only cry, 
 what ihall 1 have ? but, what (hall I do? Saith 
 Paul in anfvver to this enquiry, Believe ; believe 
 on the Lord Jefus ; and to demonftrate his 
 willingnefs to yield obedience to the Lord Jefus, 
 and to accept of him on Goipel-terms, he is 
 baptized the fame hour of the night, ver. ?$• 
 and all his houfhold believed, and were baptized, 
 ver. 34. 
 
 7. Another remarkable example is Lydta, 
 Acts xvi. 14. a godly woman, a praying 
 woman; God opened her heart to attend to 
 his word preached by Paul, and being at the 
 river, fhe was baptized. When the heart is 
 fliut, how backward are fouls to obey Chrift? 
 but when once he draws, he makes the fou! 
 run after him, Cant. i. 4. The Lord opened 
 Lydia's heart, and me was baptized. 
 
 8. You read the eighth example, Acts xviii. 
 8. Criffus the chief ruler of the fynagogue 
 believed on the Lord, with all his houfe; and 
 at that time many of the Corinthians hearing, 
 believed, and were baptized. Crifpus believed, 
 and his houfe believed. They all believed 5 and 
 and then they were baptized. Thus you have 
 pattern and precept ; if command or example 
 be of force, you have both. 
 
 c 2 
 
i6 
 
 CHAPTER IV. 
 
 Baptifm is Dipping, or Covering under Water. 
 
 I. 1HE Greek word, BAnTizn, figni- 
 
 fies, to plunge^ to overwhelm, &c. fo Chrift was 
 plunged in water, Mat. iii. 16. and thus he was 
 overwhelmed in his fufFerings, Luke xii. 50. 
 
 2. The Dutch tranflaiibn renders, Mat. iii. 
 i, " In thofe days came John the dipper," 
 Joannes de doper ; and John iii. 23. " John was 
 dipping in JEnon near Salim, becaufe there was 
 
 Hi water $ and they came unto him and 
 were dipped," ende vierden gedoopt. 
 
 3. They baptized in rivers, Mat. iii. 6\ 
 <c They came to John, and were baptized of 
 him in "Jordan, confeffing their fins." And 
 we read, John iii. 23. " John was baptizing in 
 JEnon near Salim, becaufe there was much 
 water." What needed it have been done in a 
 river, and where there was much water ? 
 would not a little in a bafon ferve to fprinkle 
 the face ? 
 
 4. Baptifm reprefents the burial of Chrift, 
 Rom. vi. 3. " Therefore we are buried with 
 him in Baptifm." Col. ii. 12. " Buried with 
 him in Baptifm." A man is not faid, to be 
 buried, when a little earth is fprinkled on his 
 face ; but when he is laid down in the grave, 
 and covered with earth ; and thus you are 
 buried in Baptifm when covered with water. 
 
*7 
 
 5. Cbrift's fufferings are called a Baptifm. 
 Luke xii. 50. Ci I have a Baptifm to be baptized 
 withyand 1 am ifraitened till it be accompllihed." 
 
 ■When Chrift fufFered, he was plunged into 
 pains. Did he only fufFer in one part, in his 
 head or forehead ? no, no, there was no part 
 free : his pains were felt from head to foot : 
 his head was crowned with piercing thorns ; 
 his hands and feet nailed to the crofs; his body 
 fo (Iretched on the crofs, that one might have 
 told all his bones, Pfalm. xxii. 17. There was 
 not any part free, when our Lord fufFered for 
 iinners, fortheyhad finned, foul, body, and fpirit. 
 This he calls his Baptifm. Thus the baptized 
 are plunged under water, which ferves to (hew 
 how Chrift was plunged in forrow for our 
 fakes. 
 
 6. Baptifm is a putting on Chrift, Rom. xiih 
 14. and Gal. iii. 27. " For as many of you 
 as have been baptized into Chrift •, have put 
 on Chrift" As a fervant wears his Lord's 
 livery, a garment which demonftrates him to 
 be a fervant to fuch a Lord ; fo in Baptifm, 
 we put on our Lord's livery, which may be 
 fignifled by our being covered from head to 
 foot with water; fo we put on Chrift at 
 Baptifm. 
 
 7. When Chrift was baptized ', he came up out 
 of the water , Mat. iii. 16. Had it been only 
 a little water fprinkled on his face, he had not 
 been faid to have been in the water. , 
 
 in Acts viji. 38, it is written, " They went both 
 
 c 
 
18 
 
 down into the water, (and being there in the 
 ivater) he baptized him, and when he was 
 baptized, he came up out of the water," 
 fpeaking of Philip and the eunuch. Thus you 
 fee the place where the firflChriftians ordinarily 
 were baptized, was a river. Their action was 
 going down into the water ; then being in the 
 water, they were baptized ; this was done 
 where there was much water. The end of fo 
 doing was to (hew forth Chriffs burial. Now 
 if there be not a burying under water, this 
 end is loft ; Chrift's burial is not (hewn, nor can 
 it be faid, we are buried with him in Baptifm. 
 
 Obj. But why may not fprinkling with water 
 ferve, as well as covering under water ? is there 
 any more virtue in a great deal of water to 
 walli away fin than a little ? 
 
 Anf. i. Neither a great deal nor a little 
 does wafli away fin, but fignifies the wafliing 
 away of fin. But fprinkling may not ferve as 
 well as dipping. 
 
 i. Becaufe God is a jealous God, and 
 requires the ways of his worfhip punctually to 
 be kept, as delivered. It is likely Nadab 
 and Abihu thought, if they put fire in the 
 cenfer, it might ferve, though it were not 
 lire from the altar : but God calls it ftrange 
 fire, and therefore burns them with ftrange 
 fire, Lev. x. 2, 3. And Mofes adds, ver. 3. 
 " This is it that God hath faid, I will be 
 fan&ified in them that draw nigh unto me, and 
 before all the people will I be glorified," God 
 
 M 
 
l 9 
 
 bids Mofes fpeak to the rock, and Mofes fmote the 
 rock, and therefore muft die fhort of Canaan, 
 Numb. xx. ii, 12. 
 
 2. Sprinkling will not ferve, becaufe that 
 way this end of the ordinance is loft, viz, to 
 fhew forth the death, burial, and refurreclion 
 of Chrift. Rom. vi. 4. " You are buried with 
 him by Baptifm, that like as he was raifed," 
 
 3. Sprinkling will not ferve, becaufe it is 
 not what God has appointed. Naaman, the 
 leper, thought the waters of Damafcus might 
 have the fame, or more virtue than the waters 
 of Ifrael, 2 Kings v. 12. " May I not wafli 
 in them and be clean ?" but God had appointed 
 him to dip in Jordan; not that there was more 
 virtue in that water, but God had appointed 
 that ; and he dipped, and was clean. Dipping 
 is God's appointment, and therefore fprinkling 
 will not ferve. 
 
 4. Sprinkling will not ferve, becaufe it is 
 not to the pattern Chrifi has given. Chrift 
 went down into the water; and Philip and the 
 Eunuch went down into the water, A&s viii. 
 38. " See that thou doit all things according 
 to the pattern," is God's command to Mofes, 
 Exod. xxv. 40. 
 
 5. Sprinkling will not ferve, becaufe it is 
 high prefumption to change God's ordinances. 
 Is not God wife enough to appoint his own 
 worfhip, how it fhall be performed ? Ifaiah 
 xxiv. 5. " The earth is defiled, becaufe they 
 have changed my ordinance." 
 
io 
 
 6. Sprinkling will not ferve, becaufe fprink- 
 ling is not Baptiftn. It is not the thing 
 intended by God when he commands to be 
 baptized, that is, plunged, and not fprinkled ; 
 and therefore fprinkling will not ferve. Bap- 
 tifm, or dipping, is God's counfel, Lukevn. 29. 
 
 CHAPTER V. 
 
 Proving Water-Baptifm, to continue till the Second 
 Coming of jfejus Chrijl. 
 
 1 HA T it may appear that Water- 
 Baptifm is to be continued, and is now to be 
 pra&ifed by believers, take thefe fix confidera- 
 tions. 
 
 1. Confider, it was once commanded, and 
 that command never repealed : and no power 
 can repeal a commandment of Chrift, but the 
 fame power by which it was given forth. We 
 are therefore earneftly to " contend for the 
 faith once delivered to the Saints/' Jude v. 3. 
 
 2. Confider, that Water-Baptifm was prac- 
 tifed before and fmce the coming of Chrift, as 
 appears from Ac*ts viii. 38. and A&s x. 47. 
 " Can any man forbid water that thefe fliould 
 not be baptized, who have received the Holy 
 Ghoft as well as we ? Then commanded he 
 them to be baptized." Here is mention 
 made of water, and a command to be baptised 
 
therein,, given by an Apoftle extraordinarily 
 fent by Chrift, ; A&s xvi. 13, 14. LyJia was, 
 by a river fide, in which river it appears ihc 
 was baptized. 
 
 3.* The command for Water-Baptifm was 
 given after Chrift's refurredlion, Mat. xxvvi. 
 19. " Go teach all nations, baptizing i\ " 
 Had Water-Baptifm ceafed at Chrift's dea 
 it had not been commanded after his refur- 
 reclion. 
 
 4. It is to be confidered that the end of this 
 ordinance remains, as the end of the Lord's 
 Supper is to mew forth Chrift's death till he 
 come : and that ordinance is to be kept in 
 remembrance of Chrift, even until his fecond 
 coming : fo Baptifm is to fhew the death, 
 burial, and refurreclion of Chrift, Rom. vi. 
 3, 4, 5. And therefore the end remaining, 
 the ordinance fliould remain till his fecond 
 
 cominor. 
 
 D 
 
 5. Confider, it hath been continued, by all 
 forts of Chriftians, through all ages, fince 
 flrft our Lord left that commandment with 
 his faints. 
 
 6. The fame argument that throws down 
 Water-Baptifm, if granted, will it not throw 
 down all ordinances ? for if you grant that 
 when the Spirit is come, Baptifm ceafeth; may 
 you not as well allow that when the Spirit is 
 come prayer ceafeth, preaching ceafeth ? &c. 
 But this is the reafoning of man's corrupted 
 heart. Chrift faith, " Teach them to obfervc 
 
22 
 
 all things which I have commanded you. And 
 3o I am with you to the end of the world," 
 
 Mat. xxviii. 19, 20. 
 
 CHAPTER VI. 
 
 That no Meafures of Grace, or of the Spirit, mould keep 
 any from Water-Baptifm. 
 
 
 X HAT no meafures of grace, or of the 
 Spirit, fhould keep back any from Waier- 
 Baptifm, will appear plainly if you will conlider, 
 
 1. That Baptifm is from heaven, Mat. xxi. 
 25. Now what degree of fpirituality fhould 
 keep back from fo heavenly an ordinance ? 
 
 2. Confider the Lord Jefus had all grace, 
 and the Spirit without meafure ; as appears 
 from John iii. 34. And yet he was baptized 
 in the river Jordan^ Mat. iii. 13, &c. Is not 
 this a pattern for believers to follow ? 
 
 3. Where has God limited Baptifm to 
 perfons of little grace, or little of the Spirit ? 
 nay, on the contrary, hath not God promifed 
 his fpirit that you may keep his ordinances, and 
 do them? Ezek. xi. 19, 20. 
 
 4. Conlider, the Apoftle makes receiving 
 the Spirit, an argument to encourage Baptifm, 
 Acts x. 47. " Can any man forbid water, 
 that thefe fhould not be baptized, who have 
 
2 3 
 
 received the Holy Ghoft as well as we ?" If 
 you obferve you will find thefe were fo 
 baptized with the Spirit, that they fpake with 
 tongues, and prophefied. Strange effects! to 
 fpeak with tongues, and prophefy! Such a 
 meafure of the Spirit is not given in our days, 
 yet they, thus bleifed with the Spirit, were 
 commanded to be baptized, ver. 48. 
 
 CHAPTER VII. 
 Believers' Baptifm a Great Ordinance. 
 
 1 H E greatnefs of this ordinance of 
 believers' Baptifm will appear if you will take 
 to mind thefe eight confederations. 
 
 1. That Baptifm is an ordinance which hath 
 a mod: glorious pattern and inftitutor. j The 
 Captain of our falvation himfelf did pra&ife 
 the fame, Mat. iii. 13. " Then cometh Jefus 
 to be baptized." " If any man ferve me, faith 
 Chrift, let him follow me, and where I am, 
 there fhall my fervant be," John xii. 26. 
 Chriit is the great example to believers in this 
 ordinance. 
 
 2. Confider in how great a name this 
 ordinance is admiuiitered. " In the name of 
 the Father, Son, and Holy Choi!," Mat. 
 xxviii. 20. This is a great name, a name not 
 to be lightly thought of. 
 
3. Confider what approbation the Father 
 gave to this ordinance at the Baptifm of Chrift, 
 Mat. iii. 17. " The heavens were opened, 
 and a voice heard, faying, This is my beloved 
 Son, in whom I am well pleafed." There was 
 an apparent concurrence of the Trinity at 
 ChrifVs Baptifm. 
 
 4. Gonfider the excellent terms in which 
 our Saviour fpeaks of Baptifm. He calls it 
 a comely thing, a fulfilling of all righteoufnefs, 
 C£ Thus it becometh us to fulfil all righteouf- 
 nefs, V Mat. iii. 15. 
 
 5. Confider the commhTion given to the 
 minifter, Mat. xxviii. 19. " Go teach all 
 nations," &c. This is one of the lafl commands 
 of our Saviour after his refurreclion, and a 
 little before his afcenfion. 
 
 6. Confider the great promifes belonging to 
 this ordinance. As of the glorious prefence of 
 Chrift, Mat. xxvii/ 20. And you have alfo 
 the promife of the Holy Ghoft, Acts ii. 38. 
 '.' Repent and be baptized, and ye ftiall receive 
 the Holy Gho{l. ,, And of the wafhing away 
 of fins, A els xxii. 16. And of falvation, Mark, 
 xvi. 16. " He that believeth and is baptized, 
 iliall be faved." The promife of Chrift's 
 prefence, of the Holy Ghoft, pardon of fin, 
 and of falvation, are certainly great promifes. 
 
 7. It is called the counfel of God, Luke vii. 
 - 30. " They rejected the counfel of God again!! 
 
 themfelves, not being baptized." Is the counfel 
 p'f God a fmall Thing ? 
 
25 
 
 8. Confider that Chrift has repeated his 
 command for Baptifm, fmce he hath been gone 
 to heaven, Acts viii. 29. The fpirit bid Philip 
 join himfelf to the Chariot, that he might 
 preach to, and fo baptize the eunuch. Here 
 is one call from heaven. Another command 
 from heaven you have when the Lord ye/us fent 
 Ananias to Paul, Acts xxii. 16. " And now 
 why tarried thou ? arife and be baptized, and 
 wafh away thy fins," faith Ananias when fent 
 by command from heaven, as in Acts ix. 19. 
 " The Lord called Ananias in a vifion, and 
 fends him to Saul." And again you find in 
 Acts x. 4, 5. Cornelius hath a call from 
 heaven, to fend for Peter. And Peter is com- 
 manded to go to him ver. 19, 20. And when 
 Peter came, he commanded Cornelius, and the 
 reft to be baptized. All thefe things ferve to 
 ihew Baptifm to be a great Ordinance. 
 
 CHAPTER VIIL 
 
 Anfwers to the common Objeftions againfl Believers 
 
 Baptifm. 
 
 OUCH is the perverfenefs of men's hearts 
 that they will make objections aoainft the 
 cleared truth in the blefTed word of God. 
 Which of the truths taught by God in his 
 word hath not been objected againfl ? Yea, 
 
 D 
 
26 
 
 Iiath not God himfelf been objected againft ? 
 But we may fay of Baptifm as is faid in another 
 cafe, Thefe 1 kings were not done in a corner. I 
 fhall only add this Scripture caution, Take heed 
 that you clofe not your eyes, lejb you jhouldfee and 
 erted, and Chrljl Jhould heal you. Take 
 heed of clofmg the eyes, or hardening the heart, 
 be willing in the day of God's power. And 
 If now in confeience thou defireft fatisfaclion, 
 attend to the anfwers of the following objections. 
 
 Obj. i. SomeobjecUo Mat. xxviii. 20. where 
 it is faid, to the end of the world, that the 
 meaning is, to the end of that age. 
 
 Anf. This cannot be the fenfe of the text, 
 firft, becaufe Chrifl there bids his Apoflles 
 teach men to obferve all things that he commanded 
 them, Mat. xxviii. 20. teaching them to obferve 
 all things whatfoever I have commanded you. 
 Now do you think that all things the Apoftles 
 were to teach them to obferve, were to be 
 obferved only to the end of that age ? Chrift 
 had commanded them to repent, believe, and 
 be holy, to be baptized, &c. And were thefe 
 commands to be taught only to the end of 
 that age ? 
 
 Secondly, Chrift there promifes his prefence 
 to the end of the world. " I am with you to 
 the end of the world," Mat. xxviii. 20. Now 
 has Chrift here promifed his prefence only to 
 the end of that age ? this would be dreadful 
 doctrine. No, Chrift's promife is, " I will 
 never leave thte nor forfake thee," John i. 5. 
 
27 
 
 The promife of his preience is through all ages ; 
 to the end of the kobrid. And fo long his 
 commands are to be obfervcd. 
 
 Obj. 2. But Water-Baptifm was John's 
 Baptifm. 
 
 ' nf. Was the Baptifm of 'John from heaven, 
 or of men ? John's, Bapiifm was from heaven, 
 Mat. xxi. 25. John was but to prepare the 
 way for Chritl, Luke i. 16. tc Thou mult go 
 before the face of the Lord to prepare his 
 way." John's Bapf.ifm did but prepare the 
 way for ChriiVs. But further, hath not 
 Chrift commanded, and the Church praaifed 
 Baptifm fince John's death ; yea, &n< 
 reiurreclion ? Is it not Chri$!% command, Go 
 teach. all nations, baptizi .7, and wilt thou 
 
 fay this is John's Baptifm ? 
 
 Obj, 3. But in Chrift circumcifion, or 
 uncircumcifion, availeth nothing, but a new 
 creature. 
 
 Anf. Circumciilon was fomethin^ when the 
 Lord would have killed Mofes for omitting it, 
 Exod. iv. 19. And when the. Lord laid, 
 " Thai every male that was not circumcifed, 
 fliould be cut off from the people," as in Gen. 
 xvii. 14. Now indeed it is nothing, becaufe 
 aboli flied. But wiit thou fay Baptifm, the 
 council of God, is nothing? or that the command 
 of the Lord Jefus is nothing ? 
 
 Obj . 4. I am baptized with the Spirit, 
 which is the (ubllance, Watcf-Baptifm h but 
 the ill ado w. 
 
 d 2 
 
28 
 
 Anfi Thou mayeft. as well fay of all other 
 ordinances they are but fhadows, and whither 
 wilt thou run ? Further, the queftion is not, 
 whether it be a fhadow, or fubftance, but is 
 it the command of Chrift ? If a command, 
 difpute not Chri/l's authority. Again, if 
 "Waier-Baptifm be a fhadow, yet it is fuch as 
 Ghrift fubmitted himfelf to, and who art thou? 
 Wilt thou be wifer than Chrift? And alfo they 
 who were baptized with the Spirit ', who /pake 
 with tongues, and prophefied, yet were baptized 
 in water, A6ls x. 47^. Remember, he that is 
 faithful in the lead, is faithful in much. 
 
 Obj. 5. Doth not Baptifm come in the room 
 of circumcifion. 
 
 dnf. No furely, for there is not any word 
 of God that proves fuch a thing: and thou 
 mud not be wife above what is written, 
 1 Cor. iv. 6. Again confider, circumciiion 
 concerned only the males : but it is written, 
 Acts viii. 12. " When they believed, they were 
 baptized, men and women." 
 
 Obj, 6. But are not very learned men for 
 Infant-Baptifm ? 
 
 Anf. The pharifees and lawyers, the learned 
 men of the times, rejected the council of God 
 againfi themfelves, not being baptized, Luke 
 vii. 20, 30. Do not fay, as they who faid, J 
 which of the rulers have believed in him ? 
 note what our Saviour faith, Mat. xi. 25. 
 " Jefus anfwered, I thank thee, O Father, 
 Lord of heaven and earth, that thou haft hid 
 
2 9 
 
 thefe things from the wife and prudent, and 
 hail: revealed them to babes." And further, 
 if learning were to be pleaded to this purpofe, 
 might not the papifts plead the learning of their 
 Cardinals and Jefuits ? 
 
 Obj. 7. But there are many godly paflors 
 of Churches who hold lnfant-Baptifm. 
 
 Anf. You are not to follow an Apoflle 
 further than he followeth Chrift, 1 Cor. xi. j. 
 " Follow me as I follow Chrifl." Again, 
 bring no examples of good men againfl an 
 exprefs word of God. Elias was a good man, 
 he called down fire from heaven to deflroy 
 men, but our Lord will not allow his difciples 
 to do fo. Jehqfhaphat was a good king, but 
 the high places were not removed by him ; in 
 that, his example was not good, and therefore 
 not to be followed: follow no example contrary 
 to God's word. 
 
 Obj. 8. But there is not a word againfl 
 baptizing Infants. 
 
 Anf. Nadab and Abihu were burnt with fire 
 becaufe they did that which the Lord com- 
 manded not, Lev. x. 2, 3. Again, we have 
 no exprefs word in Scripture, which faith, 
 Thou jhalt not baptize bells, as you may read 
 in the book of Martyrs, they did. Where 
 hive you an exprefs word that faith, Thou 
 Jhalt not ufe fait, or cream, or fpittle, in Baptifm, 
 as the Roman Catholics do ? but you mufl 
 know that it is enough againfl Infants' Baptiim, 
 that it is not commanded. 
 
 D 3 
 
3° 
 
 Obj. 9. But were not whole families bap- 
 tiz. 
 
 Anf. But it is faid of thofe families that they 
 believed, Adls xvi. 33. " Ke was baptized, 
 and all his," and v, 34. he " rejoiced, believing 
 in God with all his houfe." A£ts xviii. 8. 
 " Ci the chief ruler believed in God 
 
 with all his houfe." In the cafe of Lydia 
 there is no mention of hufband or children, 
 whether fac was a maid or widow, is left 
 uncertain. 
 
 Obj. 1 o. Infants were once Church members, 
 and we do not find they were cut off. 
 
 Anf. We are taught that the natural branches 
 were broken off for their unbelief : and that if 
 they believe they fhall be grafted in again ; 
 but till then, till they fhall believe, they remain 
 broken off. Rom. xi. 20, 21. Again, in the 
 Gofpel it is faid, " The ax is laid to the root 
 of the tree, and every tree that brings not forth 
 ftood fruit, is hewn down and call into the 
 lire." We mull not now fay, we have 
 Abraham, or a believer, for our father, accord- 
 ing to that place, Mat. iii. 9, 10. And this 
 is the feme of the fure word of God. Thus 
 vou fee the Sadduces who came to John with 
 this pretence, that they had Abraham to their 
 :\\ were rejected, Mat. iii. 7, 8. Obferve 
 fun 3, were members of the national 
 
 irch of the Jews. But where do we find 
 
 ey were ever members of particular 
 
 ..es under the Gofpel difpenfation, 
 
3 1 
 
 When Infants were Church members, fervants 
 bought with money, all fubje&s of the Jewifli 
 government, were alfo Church members. There 
 was then a middle wall of partition between the 
 Jews and other nations : all within this wall 
 were reckoned members of their Church ; all 
 without, of the world, and of the kingdom of 
 darknefs : but this wall of partition is broken 
 down. God is no refpec"ter of perfons, but in 
 every nation, fuch as fear him and work 
 righteoufnefs, are accepted, Ac~h x. 38. 
 
 Obj. 11. But is the privilege of believers' 
 children lefs under the Gofpel than it was under 
 the law ? 
 
 Anf. What can that difcourfe of privilege 
 mean ? Was it a privilege to be under the 
 difpenfation of the law ? Is it not a greater to 
 be under the Gofpel ? Or doft thou mean by 
 privilege, to have a right to fpiritual promifes I 
 If fo, the Apoftle tells thee, Rom. ix. 8. They 
 which are children of the Flefh, are not the 
 children of promife. Or doft thou by privilege 
 mean, partaking of the vifible ordinance of cir- 
 cumcifion ? And is this fuch a privilege which 
 the Apoftle, A&s xv. 10. calls a yoke ; a yoke, 
 faith he, which neither we nor our fathers were 
 able to bear ? And is this the privilege thou 
 contend eft for ? 
 
 Obj. 12. But the (eed was in covenant? 
 God made a covenant.with Abraham and hisfeed. 
 
 Anf. Let us enquire what is meant by 
 covenant ? Doft thou, by covenant, mean the 
 
3 2 
 
 covenant that was made on mount Sinai; a 
 covenant of works? Or dofl thou mean a 
 covenant of grace ? If (o, thou makeft the 
 covenant of grace changeable, and to be 
 broken. Dofl thou fuppofe that IJhmael, Saul, 
 jferoboam and Ahaz, and the reft were all in 
 the covenant of grace ? Or had they an intereft 
 in it, but loft that intereft ? So thou wilt make 
 the covenant of grace a changeable covenant : 
 in lliort, a covenant of works. God made a 
 double covenant with Abraham Gen. xvii. 7, 
 8. &c. firft, he promifes to Abraham, and his 
 {ced y to give them the land of Canaan; and 
 this belonged to all his feed : again, he makes 
 the promife of life and falvation to Abraham 
 and all his feed, Gal. iii. 16. " Now to Abra- 
 ham and his feed were the promifes made. He 
 faith not unto feeds, as of many, but as of one, 
 and to thy feed, which is Chrift." And it is faid 
 Rom. ix. 8. " The children of promife are 
 counted for feed." Take this text right and 
 there remains but little force in the objection. 
 
 Obj. 13. But they were fo far in covenant as 
 to have a right to the feal. 
 
 Anf. Circumcifion was indeed entailed on 
 the feed of Abraham, and their fervants. But 
 where is any fuch entailment of Baptifm upon 
 believers' natural feedi The pricfthood of a 
 certain covenant was entailed on the tribe of 
 Levi, and on all their offspring, as you read, 
 Jofhua i. 8. Numb. xxv. 13. Will you 
 therefore entail the miniftry of the Gofpel on 
 
33 
 
 certain minifters, and their natural feed ? 
 Further, as to Baptifm, it is plain, that the carnal 
 right of the Jews would not. ferve. " Think 
 not (faith John) to lay within yourfelves, we 
 have Abraham for our father." Clearly 
 (hewing that their right, as children of Abraham, 
 was cut off by- the gofpel. " Now the ax is laid 
 to the root of the tree, every tree that bringeth 
 not forth good fruit, is hewn down and caft into 
 the fire." And further note, Abraham had 
 a command for circumcifing his infants : but 
 where is the command for baptizing infants, 
 the feed of believers ? 
 
 Obj. 14. Chrift faid fuifer little children to 
 come unto me, for of fuch is the kingdom of 
 heaven. 
 
 Anf. The text informs us plainly, that they 
 
 were not brought to be baptized, but that Chrift 
 
 ht lay his hands on them, and blefs them, 
 
 JV it. xix. 13. Mark x. 16. here is nothing of 
 
 B-.;nifm: 
 
 Obj. 15. But it is faid, Acts ii. 39. " The 
 promife is to you, and to your children ?" 
 
 Anf. Do fo much juftice to your own foul 
 as to read the text out ; and you (hall find that 
 it is faid, " The promife is to you and to your 
 children, and to all that are afar off, even as 
 many as the Lord our God mall call.*' You 
 fee now it is to fuch as are called, that the 
 promife belongs. But if you fay this word caI/ 9 
 relates, not to the children, but to them that 
 are afar off: I anfwer, it mud needs relate to 
 
the children and their parents, and all afar off 
 too. For the promife is that which you read 
 in the 16 and 17 verfes, this is that which you 
 read in the prophet Joel, I will pour cut. my Spirit 
 on all flejh* on your Jons and daughter/. Joel ii. 
 28. and vcr. 32. on the remnant tvhom the Lord 
 fnall call. The promife then here fpoken of, 
 is the promife of the Holy Ghoft. Now if 
 this promife be to believers' children, without 
 refpedl to their calling ; then either the promife 
 doth fail ; but that is a dreadful thing to 
 fuppofe : or elfe, all the children of believers 
 do partake of this promife of the Spirit. But 
 daily experience {hews the contrary, that many 
 believers' children are carnal, not having tne 
 Spirit ; and that the promife is only fulfilled to 
 as many as the Lord our God is pleafed to call. 
 
 Obj. 16. But I have been baptized in my 
 infancy, therefore I think I have no need to be 
 baptized again ? 
 
 Anf. As one faith of marriage, it is not the 
 bed that makes marriage, (for if fo, forni- 
 nication were marriage) but a lawful confent 
 and covenant, that make marriage : fo I fay 
 of Baptifm, it is not water applied by a minifter 
 that makes Baptifm, but it is a free confent 
 and fubjeclion to Chrift according to rule, that 
 make Baptifm. Now when thou waft an 
 infant thou gave-ft no confent. Thou knoweft 
 of no fuch thing but by report. Thou kneweft 
 not when it was done, and therefore hadft no 
 faith in the ad. And no Go/pel ordinance 
 
35 
 
 avails without faith; fo that thou art yet 
 unbaptized. You may perhaps afk, what 
 defers were in my infant Baptifm ? why, jir/l 
 there was no rule to baptize thee whilft an 
 infant. Further, thou waft no right fubject ; 
 for thou oughteft to have believed and been 
 baptized. Again, thou waft only fprinkled, and 
 not buried in Baptifm, as Chrift was, and 
 hath commanded. Thy Baptifm was only a 
 tradition of thy fore-fathers ; but the Lord 
 Jefus is faid to have ihed his precious blood to 
 redeem from the tradition of thy fore-fathers, 
 i Pet. i. 18, 19. 
 
 " In Acts xix. thou wilt find about twelve 
 ct men who feem to have had all requifites 
 " before they were baptized, except hearing 
 " of, and believing in the Holy Ghoft, verfe 2 ; 
 " and to havebeen baptized properly, except that 
 " the minifter did not ufe all the form of words 
 which belong to the adminiftration ; for thofe 
 reafons of defects, they were rebaptized. 
 And if thou hadft neither heard, known, 
 " nor believed in the Holy Ghoft before thou 
 " wert. baptized ; no, nor in Father, nor Son 
 " and if the minifter committed any error, fuch 
 " as fprinkling inftead of dipping thee, ought- 
 " eft thou not to have matters mended like 
 thofe twelve perfons, rather than be content 
 with imperfect Baptifm ? Nay, with no 
 Baptifm ; for lprinkling would not be 
 Baptifm, hadft thou been a penitent and 
 " believer at the time. 
 
3<5 
 
 Obj, 17. But many lay fa much ftrefs on 
 Baptifm, that makes us more backward to it. 
 
 Anf Is there more ftrefs laid by any than 
 by Chrift, who faid they rejected the counfel 
 of God againft themfelves, not being baptized, 
 Luke vii. 29, 30. And is it not our duty 
 to contend for the faith once delivered to the 
 Saints, 
 
 Obj. 18. The children of believers are holy, 
 therefore to be baptized. 
 
 Anf As it is faid the children are holy, fo 
 it is faid the unbelieving hufband is holy, or 
 fanclified by the believing wife. This holinefs 
 fignifies no more than the lawful ufe of marriage. 
 For the Apoftle in that place (1 Cor, 7.) in 
 fpeaking of marriage, and determining whether 
 they who believed fhould live with unbelieving 
 hufbands, or put them away, 1 Cor. vii. 13. 
 His judgment was that the believing fhould not 
 forfake the unbelieving hufband or wife ; 
 becaufe they were fa notified one by the other, 
 and hence their children were holy. But is 
 this a fufficient reafon to baptize them ? It is 
 faid Zech. xiv. 20. " There fhall be holinefs on 
 the horfes bells, and every pot in the Lord's 
 houfe fhall be holy." Now do you think this 
 is a fufficient warrant to baprize bells, as we 
 read in the book of Martyrs that they did. 
 There is a being holy for the ufe of a believer, 
 as every creature of God is fan&ified by the 
 word of God and prayer: And to the 
 clean all things are clean, that is, to their ufe. 
 
37 
 
 Thus unbelieving hufbands or wives are holy., 
 that is, fan&ified to the ufe of each other, and 
 children are clean proceeding from that fanc- 
 tified ufe. But if you mould think believers* 
 children are inherently holy, your experience 
 would teach you to the contrary. Do we not 
 fee good men have ungodly children, and bad 
 men have^ holy children ? So that holy mufl 
 here fignify a fan&ified ufe of hufband or wife 
 though an unbeliever : fo that the children are 
 not born in uncleannefs. 
 
 Obj. 19. When at firfl circumciiion began* 
 men of years were circumcifed ; but afterwards 
 infants were circumcifed : So in the gofpel- 
 time, when Baptifm was firfl: adminiflered, men 
 and women were baptized 5 but afterwards 
 infants were baptized. 
 
 Anf. When God firfl commanded circum- 
 cifion, he commanded that it mould be 
 adminiflered to children, Gen. xvii. 10. But 
 when Chrift commanded Baptifm, he com- 
 manded that perfons mould be taught, and 
 that they mould believe, and be baptized ; 
 and never commanded to baptize children. 
 Again, we have the hiflory of the lives and A&s 
 of the Apoflles and primitive Churches for 
 many years, but no account of one infant 
 baptized. Paul was converted fome time after 
 Chrift's afcenfion, and had been fourteen years 
 at leafl in Chrift when he wrote his fecond 
 E pi (lie to the Corinthians, as appears, 2 Cor. 
 xii, 2. In thefe fourteen years fure fome 
 
 E 
 
3* 
 
 children were born, but we read not of orib 
 baptized. 
 
 Obj. so. Paid faith he was not fent to 
 baptize, but to preach, i Cor. i. 17. 
 
 Anf. but Paul did baptize, j Cor. i. 14, 15. 
 He baptized Crifpus, and Gaius, and the houf- 
 hold of Stephanus. Now what he did, he did by 
 commiffion or prefumption : but he did it not 
 by prefumption, therefore by commiffion. 
 He was fent to preach as his principal work, 
 but Baptifm alfo fell in as a part of his office. 
 
 Obj. 2 1 . But three thoufand were baptized 
 in one day ; how could all thefe be dipped in 
 one day? They might be fprinkled, but not 
 dipped. 
 
 Anf. They might be dipped : for there were 
 twelve Apoftles, and feventy difciples for 
 Adminiftrators, as Luke x. 1. Eighty-two 
 Adminiflrators might well baptize three thou- 
 fand in one day. 
 
 CHAPTER IX. 
 
 Believers' Baptifm and Infant Baptifm compared. 
 
 1. Believers' 
 
 Baptifm hath a com- 
 mand, Mat. xxviii. 19, 
 
 20. 
 
 2. Believers' Baptifm 
 hath many examples, 
 A&s viii. 12. chap. ii. 
 37> 4i > 42, &c. 
 
 Infant Baptifm 
 
 hath no command. 
 
 Infant Baptifm hath 
 no example in Scripture. 
 
39 
 
 3« Believers' Bap- 
 tifm is from heaven, 
 Mat. xxi. 25. 
 
 4. Believers' ^Bap- 
 tifm is the counfel of 
 God, Luke vii. 29, 
 
 3°' 
 
 5. Believers' Bap- 
 tifm hath had, in a 
 glorious manner, the 
 approbation of God, 
 Mat. iii. 
 
 6. In believers' Bap- 
 tifm the perfon bap- 
 tized a&s faith. 
 
 7. In believers' Bap- 
 tifm the baptized fub- 
 je& themfelves in obe- 
 dience to God. 
 
 8. Believers, bapti- 
 zed know what they 
 are doing, when bap- 
 tized. 
 
 9. Believers re- 
 member their Bap- 
 tifm. 
 
 10. Believers are 
 buried with Chrifl by 
 Baptifm, Rom. vi. 3. 
 
 11. All truly be- 
 lievers baptized, are 
 in the covenant of 
 grace. 
 
 Infant Baptifm fc of 
 men. 
 
 Infant Baptifm is the 
 counfel of men. 
 
 Infant Baptifm has 
 never had fuch appro- 
 bation of God. 
 
 But in infants' Bap- 
 tifm the infant ails no 
 faith. 
 
 But in Infani-Bap~ 
 tifm the infant fhews no 
 ads of its obedience. 
 
 But infants know not 
 any thing of what, is 
 done when they are 
 baptized. 
 
 Infants remember not 
 theirs. 
 
 Infants are not buri* 
 edy but only fprinkled. 
 
 All infants baptized \ 
 are not in the covenant 
 of grace. 
 E 2 
 
40 
 
 12. The prom ife of 
 rcnvflion of fins is 
 made to believers bap- 
 tized, A&s ii. 37, 38. 
 
 13. God has pro- 
 mifed that all who be- 
 lieve and are baptized, 
 fliall be faved. 
 
 14. Believers' re- 
 joice when they are 
 baptized, A&s viii. 16. 
 
 15. Believers' Bap- 
 tl'fm hath the plain 
 word of God for its 
 warrant, Mat. xi. 19. 
 
 16. It may be un- 
 deniably affirmed that 
 believers were bap- 
 tized by the holy A- 
 poftles. 
 
 17. All thofe who 
 baptize infants, do 
 confefs believers were 
 baptized in the primi- 
 tive age. 
 
 18. Believers bap- 
 tized have thereupon 
 a right to the Lord's 
 Supper. 
 
 19. All Believers 
 baptized are lively 
 (tones fit for God's 
 building, i Pet. ii. 15. 
 
 The promife of Re- 
 mijjlon of fins is not 
 made to infants bapti- 
 zed. 
 
 God hath not pro- 
 mifed that infants bap' 
 tized foall be faved. 
 
 Infants weep when 
 they are fprinkled. 
 
 Infants' baptifm hath 
 only uncertain confe- 
 rences. 
 
 But it cannot be af- 
 firmed that any 1 infant 
 was baptized by the 
 Apoftles. 
 
 But they who bap- 
 tize believers ) cannot 
 allow that infants were 
 then baptized. 
 
 Infants baptized are 
 not thereupon to par- 
 take of the Lord's- 
 Supper. 
 
 But infants baptized \ 
 are not lively flones ft 
 for God's building* 
 
4* 
 
 20. Believers bap- 
 tized by faith, build on 
 Chrift the foundation. 
 
 21. Such as are 
 baptized on their own 
 faith, if that faith be 
 true, fhall never per- 
 ifli, John x. 28. 
 
 22. Believers bap- 
 tized are converted. 
 
 23. Believers bap- 
 tized are not the chil- 
 dren of wrath. 
 
 24. Believers at 
 their Bapcifm, know 
 Chrift, whom they put 
 on, to be precious, 
 1 Pet. ii. 7. 
 
 25. Believers love 
 Chrift, and will there- 
 fore keep his com- 
 mandments, John xiv. 
 
 26. Believers bap- 
 tized, are capable of 
 worshipping God in 
 fpirit and truth, and 
 fuch God feeks to 
 worfhip him, John iv. 
 23, 24. 
 
 27. Believers' Bap- 
 tifm mult ftand, be- 
 
 But infants baptized 
 are built by another 
 faith. 
 
 But fuch as are bap- 
 tized on others' faith 
 may peri/h, and that 
 borrowed faith will not 
 help them. 
 
 Infants baptized are 
 not converted. 
 
 Infants baptized may 
 be yet under wrath^ 
 John iii. 36. 
 
 But infants baptized 
 do not know Chrift to 
 be precious. 
 
 But infants are not 
 capable of love to Chrift^ 
 or purpofes of obedience 
 to his commandments. 
 
 But infants baptized 
 know not what they 
 worfhip. 
 
 Infant Baptifm mujl 
 fa!l 9 becaufe it has not 
 
42 
 
 caufe its foundation is 
 in God's word. 
 
 28. Believers, bap- 
 tized, may repel latan, 
 faying, It is written, 
 They believed, and 
 were baptized. 
 
 footing in the word of 
 God. 
 
 But they who were 
 baptized in infancy can- 
 not fay, It is written^ 
 infants were baptized ; 
 for it is not written, and 
 therefore they want this 
 weapon againft fatan. 
 
 CHJPTER X. 
 
 Some plain Scriptures concerning Baptifm, left to the 
 Judgment of the Reader, without any confequences 
 drawn from them by Man's wifdom. 
 
 1 HEN cometh Jefus to John to be 
 baptized, Mat. iii. 13. v. 15, And Jefus faid, 
 fuller it to be fo, for thus it becometh us ta 
 fulfil all righteoufnefs, v, 16. Jefus when he 
 was baptized went flraightway out of the water. 
 
 Mat. xx i. 25. The Baptifm of John was 
 it from heaven, or of men ? if we fay from 
 heaven, he will fay, why did ye not believe 
 in him ? 
 
 Luke xx. 6. But if we fay of men ; the 
 people will flone us. 
 
 Luke vii. 29. The publicans juftified God, 
 being baptized. 
 
 Vtt\ 30. But the pharifees and lawyers 
 rejected the council of God againft themfelves, 
 not being baptized. 
 
43 
 
 Mat. xxviii. 19. Go teach all nations 
 baptizing them in the name of the Father, and 
 of the Son, and of the Holy Ghoft. 
 
 Acls ii. 38. Repent and be baptized every- 
 one of you, in the name of Jefus Chrift. 
 
 Acls ii. 41. Then they that gladly received 
 his word were baptized. 
 
 Mark xvi. 16. He that believeth and is 
 baptized mall be faved. 
 
 Acts viii. 12. And when they believed, they 
 were baptized both men and women. 
 
 Acls viii. 36. And the Eunuch faid, here is 
 water, what doth hinder me to be baptized ? 
 
 Acls viii. 37. And Philip faid, if thou 
 believed, thou mayeft. 
 
 Acls viii. 38. And they went both down, 
 into the water, both Philip and the Eunuch, 
 and he baptized him. 
 
 Acls x. 47. Can any man forbid water that 
 thefe mould not be baptized, that have received 
 the Holy Ghoft as well as we ? and ver. 48. 
 He commanded them to be baptized in the 
 name of the Lord. 
 
 Acls xvii. 8. And Crifpus the chief ruler of 
 the Synagogue believed on the Lord- with all 
 hh houfe, and many of the Corinthians hearing 
 believed, and were baptized. 
 
 Acls xxii. 16. And now why tafrieft thou ? 
 arife and be baptized, and wafh away thy fins, 
 calling on the name of the Lord. 
 
 Rom. vi. 4. We areburied with himbyBaptifm. 
 
 Gal. iii. 27. As many as have been baptized 
 into Chrifl: have put on Chrift. 
 
44 
 
 i Pet. iii. 21. The like figure whereun to 
 Baptifm doth fave us, Isfc. 
 
 i Cor. xii. 13. By one Spirit we are all 
 baptized into one body. 
 
 Ads xvi. 33. And he took them the fame 
 hour of the night, and warned their ftripes, 
 and was baptized, he and all his ftraightway. 
 V* 34. he believing in God with all his houfe. 
 
 Luke iii. 21. Jefus being baptized, the 
 heavens were opened. 
 
 Luke iii. 23. And Jefus himfelf being about 
 thirty years of age. 
 
 John iii. 23. John was baptizing in JEnon 
 near Salim, becaufe there was much water. 
 
 CHAPTER jft. 
 
 Some perfuafive Considerations, by way of Concluflon. 
 
 i. v><ONSIDER when God gives to any a 
 new heart, it is to fit that perfbn for his 
 ordinances, Ezek. xi. 16, 20. " I will give 
 them a new fpirit, and I will take away the 
 heart of ftone, and give them a heart of flefh, 
 that they may walk in my ftatutes, and keep 
 my ordinances, and do them." 
 
 2. Confider, how dangerous it is to refift 
 an ordinance of God; to this purpofe read Luke 
 vii. 29, 30. They rejected the counfel of God, 
 not being baptized. 
 
 3. Confider, what judgments have attended 
 the changing of God's ordinances, Ifaiah xxiv. 
 
45 
 
 i, " Behold the Lord maketh the earth 
 empty, and turneth it up fide down. Why, 
 v. 5. " They have changed the ordinance," 
 SsV. When Chrift makes an ordinance, which 
 can belong to none but believers, and this is 
 given to infants, is not this a changing his 
 ordinance ? 
 
 4. Confider what fell on Nadab and Abihu^ 
 the fons of Aaron^ Lev. x. 1,2. They offered 
 what the Lord hath not commanded: it was 
 not forbid ; but that is not enough to give 
 them warrant; it was not commanded. Infants* 
 Baptifm is not forbidden, we are told, but it 
 is what the Lord commanded not. 
 
 5. Confider that if in thy infancy thou waft 
 not a right fubjecl:, nor receivedft the ordinance 
 in a right manner, then thou oughteft to be 
 baptized aright when adult. 
 
 6. Confider if what thou receivedft in thy 
 infancy was no Baptifm, and thou haft not yet 
 been baptized, then thou liveft in the neglect 
 of a great Gofpel- Ordinance. Wilt thou call 
 that obedience to this ordinance, which was 
 not thy a<5t, and had not thy confent, and 
 what thou knoweft not of, nor canft remember 
 when it was done, and which thou hadft no 
 faith in ? 
 
 7. Confider the ordinances of God (hould 
 be kept as they were delivered, 1 Cor. xi. 12. 
 But Baptifm was delivered to believers, never 
 to infants. God delivered circumcifion to be 
 applied to infants, but never delivered Baptifm 
 to infants. 
 
4 6 
 
 8. There are many who have not fubmitted 
 themfelves to believers' Baptifm, but do deny 
 Baptifm to their infants. Let fuch confider, 
 if their own Baptifm was fufficient for them- 
 felves, why do they deny it to their infants : 
 or if it be not fufficient for their children, why 
 do they reckon it fufficient for themfelves ? 
 ■ — How long halt ye between two opinions? 
 
 9. Confider that the baptizing of believers 
 is undoubtedly warranted by God's word : 
 the baptizing of infants, at bed is doubtful. 
 Infants' Baptifm has been often difputed ; but 
 when was believers' Baptifm difputed ? It is 
 in words at length exprefTed in Scripture, They 
 believed and were baptized. Now is it not 
 better to go in a clear and certain way, than 
 in a dark and doubtful way? 
 
 10. Confider there are multitudes of exam- 
 ples of believers' Baptifm, as may be feen in 
 Chapter III. of this book. But there is not 
 one example of infants' Baptifm in facred 
 Scripture. 
 
 1 1 . Confider, if the falvation of thy foul 
 dependethon the true anfweringof this quefiion, 
 whether it is believers' or infants' Baptifm that 
 is revealed in the Scriptures ? Wouldefl thou 
 not anfwer, believers ? 
 
 12. Confider that as birth-right gave a title 
 to circumcifion under the law, fo birth-right 
 gave a right to the Prieflhood alfo. Now if 
 from thence you would entail Baptifm on the 
 feed of believers, why may you not as well 
 entail the miniftry on the pofterity of mmifters ? it 
 
47 
 
 would feem ftrange logic to fay, the preachers* 
 feed under the Gofpel, mull not have lefs 
 privilege than the PricuV feed had under the 
 law, and therefore they mud have the miniftry 
 entailed on them. 
 
 13. Confider that we are not to think of 
 any thing, any more than of any perfon, above 
 what Is written, 1 Cor. iv. 6. Now if infant- 
 Baptifm be not judged in Scripture to be an 
 ordinance, do not you judge fcdto be an 
 ordinance. 
 
 14. Confider that Chrift was faithful in 
 all his houfe, Heb. iii. 5. 6. Now if it had 
 been his Father's will that infants fhould be 
 baptized, furely he would have been fo faith- 
 ful as to have left us one word in his bleffed 
 Scriptures. 
 
 15. Confider that it was the commendation 
 of Mofes, the fervant of the Lord, that he did 
 all things according to the pattern (hewn him 
 in the mount, Exod. xxv. 40. And mall not 
 the fervants of the Lord do all according to the 
 pattern fhewn them by our bleffed Saviour in 
 the new Teftament ? but according to the 
 pattern left us there, faith fhould go before 
 Baptifm. 
 
 16. Confider whether they who eftablifh an 
 ordinance on doubtful confequences, without 
 any plain text, would grant the papifts, and 
 fome others, the fame liberty? as for example, 
 becaufe it is faid, let all things be done decently, 
 and in order, fhall men have a liberty of making 
 what order or ceremonies they pleafe, becaufe 
 
48 
 
 they appear decent or orderly, and fo are 
 proved by a confequence from this place ? 
 
 17. Confider, that feeing the Scripture is 
 fo exact in fetting down the fmaller circumftances 
 of perfons baptized, as in Acts xvi. 13, 14. 
 when the Baptifm of Lydia is related, the Holy 
 Ghoft remarks the time, Sabbath day; the 
 place, by a river fide; the cuftom of the place, 
 where prayer was wont to be made; the company, 
 women; the name of the perfon, Lydia; her 
 trade, a feller of purple \ the place of her abode, 
 the city ^Thyatira; her devotion, a worfhipper 
 of God; her action, jhe heard God's word; the 
 effect of that, God opened her heart; the 
 inftrument by which he opened her heart, by 
 words fpoken by Paul. Now confider, I fay, 
 whether this Spirit that was fo exact in record- 
 ing all the fmalleft circumftances of Baptifm, 
 would not in fome place or other have let us 
 know if any infant had been baptized : but not 
 one word in any place, that informs us that an 
 infant was baptized: why fhould God have 
 been thus filent, if it had been his will that it 
 fhould be done ? 
 
 18. Confider that we own but one lawgiver, 
 " There is but one law-giver, who is able to 
 fave and to deitroy," 'James iv. 12. Again 
 Ifaiah 33. 22. it is written, " The Lord is 
 our judge., the Lord is our law-giver." Now 
 where hath this Lord given a law for baptizing 
 infants ? and if this one law-giver has not given 
 a law for baptizing them, who may make fuch 
 a law ? 
 
49 
 
 19. Confider whether the giving infants 
 the Lord's fupper, ufing God-Fathers and 
 God-Mothers, and the crofs, with many other 
 ceremonies, which are now counted fuperftitious 
 by many pedobaptifts, had not the lame rife 
 and foundation as the baptizing of infants ? 
 
 20. Confider whether it be fafe to admit the 
 uncertain conclufions men make from Scriptures 
 contrary to the exprefs texts ? 
 
 21. Confider if it mould be faid to thofe 
 who baptize infants, as in Jfa. i. 12. Who hath 
 required thefe things at your hands? what would 
 they anfwer? 
 
 22. Confider whether any other Gofpel ordi- 
 nance is delivered in more plain words inScripture? 
 
 23. Let thofe who neglect Baptifm, confider 
 whether, not being baptized, they do not reject 
 the counfel of God according toLukevii. 29,30. 
 
 24. Confider whether they who pra&ife 
 Infant Baptifm do not teach that Baptifm is a 
 fign of regeneration ; and whether they can 
 believe that all, or any of the infants baptized 
 are regenerated \ if not, why do they give 
 them the fign ? 
 
 25. Confider whether Abraham durfl have 
 circumcifed his child if God had not exprefsly 
 commanded him to do fo ; then why fhould any 
 baptize a child without an exprefs command? 
 
 26. Confider whether we are not to prefs 
 after the purity of ordinances, and whether 
 thofe ordinances are not mod pure which are 
 pracYifed moll exactly agreeable to the word 
 of God ? 
 
5° 
 
 1j. Confider whether that bleffed voice, ivell done good and faithful 
 fer-vant, will not beft belong to thofe who have faithfully done what 
 Chr'fl hath commanded, and as he hath commanded it ? 
 
 In fine reader, I befeech thee to confider what hath been faid in 
 this matter : and the glorious God of truth give - thee the Spirit of 
 truth, which may lead thee into all truth, and build thee up in the 
 fame, and give thee an inheritance among them that are lanctified : 
 and as in iincerity with unfeigned love to God and thy foul, theie 
 things have been written ; fo in Sincerity I pray that the very God 
 and Father of our Lord ftfus, may fanctify thee throughout, in 
 body, foul, and fpirit, and give thee a heart to fearch whether 
 thefe things be fo. 
 
 THE END. 
 
 Brief Thoughts on the Subject and Mock of Baptism* 
 
 SUBJECT'. 
 
 .As early as 'cheApoftles' days, 
 
 The man of fin began to work, 
 And Babylon's myfterious ways 
 
 Were known in fecrct then to lurk *. [* a Theff. :i; y,. 
 Two cent'ries fcarce had ran their round, 
 
 £re Babel's wails were feen to rife ; 
 And men's devices foon were found 
 
 O'er heav'n's pure truths to tyrannize. 
 That babifh rite, among the reft, 
 
 Of chrift'ning infams, then began ; 
 And through the churches in the weft. 
 
 By fwift degrees like torrents ran. 
 Without a lliadow of a proof, 
 
 This childifh cuftom ftill prevails ; 
 Thro' prejudice men ftand aloof, 
 
 For fcripture teft entirely fails. 
 "When John baptiz'd in Jordan's ft ream,.. 
 
 And preach' d repentance to mankind, - 
 And all the region fiock'd to him, 
 
 We not a word* of infants find. 
 "When Chrift our Lord fojourn'd below, 
 
 He t^ugnt his will without difguife j 
 Yet r.ot a hint from him did flow, 
 
 That men their infants fhould baptize- 
 When o'er the grave he conqu'ring rofe, 
 
 And' gave his laft, but full command, 
 Th' Apoftles' conduct, clearly fhews 
 
 How they their Lord did underitand. 
 Jnfpir'd by love, they fwiftly flew ; 
 
 The nations taught where'er they came;' 
 And converts, countkfs as the dew, 
 
 Were baptia'd m their matter's nams; 
 
5» 
 
 But 'midft the thoufands that were taughty 
 
 The thoufands that baptized were, 
 We cannot find one i«fa»t brought 
 
 This gofpel ordinance to Stare, 
 How wond'rous ftrange, if heav'n defign d 
 
 Infants as fubjects truly fit 
 To be baptiz'd, that we ean't find 
 
 One inftance giv'n in holy writ * ! 
 But thus it is : — yet men will try 
 
 To rack their brains for reafons found ; 
 And when the Bible proofs deny, 
 
 Tradition makes their only ground ! 
 How vain the proof which this fupplies ! 
 
 How rank of whorifh Rome it fmelk! 
 If once allow 'd, we muft baptize 
 
 Not only infants, but our bells. 
 Traditions are, at belt, but vain ; 
 
 Our fathers err'd, and fo do we ; 
 The fcriptures only can explain 
 
 What God, in truth, requires of thee. 
 Cuftoms and prejudice enfnare 
 
 And fetter the incautious mind ; 
 Twas thefe did Babel's temple rear, 
 
 ' r \ is thefe do ftill the nations blind. 
 Caft off your chainsj ye heav'n-born minds, 
 
 Exert your native freedom then ; 
 Search for yourfelves, what God deiigns*- 
 
 And fhun the futile fchemes of men. 
 
 MODE. 
 
 HCW vain the fons of Adam's race ! 
 
 To what prefumption giv'n ! 
 They folly fet in wifdom's place, 
 
 And change the rites of heav'n. 
 When John baptiz'd our gracious Lord 
 
 In Jordan's flowing ftream, 
 Of fprinkling fpake he not a word, 
 
 As fome would fondly dream. 
 Both Philip and the eunuch too 
 
 Into the water went ; 
 With fprinkling they had nought to do, 
 
 To dip was their intent. 
 In Enon's wave, to Salem near, 
 
 In facred writ we're told, 
 Becaufe there was much water there, 
 
 Did John baptize of old. 
 If fprinkling then had been in ufe, 
 
 A bowl had done as well ; 
 * There is not a more felf-evident truth, than the entire filence of 
 fcripture refpc&ing infant baptifm, 
 
52 
 
 Sprinkling, therefore, is an abufe 
 
 'Of what the fcripturestell. 
 Baptifm, in the facred code, 
 
 Chrift's burial points to you ; 
 Hisrefurredtion, by this mode, 
 
 Is alfo figur'd too. 
 
 But fprinkling cannot reprefent 
 
 Thefe wonders to the mind ; 
 
 Nor was it ever Chrift's intent 
 
 It mould the conference bind. 
 
 Search where you will, there's not a hint 
 
 In all the fcripturesgiv'n, 
 That by baptifm fprinkling 's meant, 
 
 As the grand law of heav'n. 
 If to baptize, in native greek, 
 
 Defigns to dip or plunge, 
 Why fhould we other meanings feek, 
 
 And the true fenfe expunge ? 
 The various ways which men invent, 
 
 Can no true peace afford ; 
 God furely will fome day refent 
 
 Such freedom with his word. 
 While others men's devices own, 
 
 And to their fchemes agree ; 
 Search thou the word, for that alone 
 In truth * can fettle thee. 
 * Truth is certainly one Ample uniform thing, while error it 
 multifarious, and admits cf infinite diverfity. This, J have tkought, 
 is «he reafon that Pedobaptifts differ fo among themfelves refpe&ing 
 the fubjecl, mode, ufe, and end of baptifm. They depart from 
 the only criterion that can fettle the point: for if they attended 
 limply to plain fcripture and matter of fact, there would not Le 
 fuch diverfity among them. There are no points of. doctrine or 
 difcipline more clearly laid down in the facred records, than the 
 ordinance of baptifm ; there being nothing vague, uncertain, or 
 indeterminate reflecting it i confequently, this diverfity has not its 
 foundation in fcripture, but merely from cuftom and prejudice ; and 
 1 have often thought, that, did not thefe blind their eyes in a 
 fuperlative degree, it would be impoffible for them to believe their 
 own arguments and reafonings on the fubject. 
 
 Many of the principal doctrines of the ^omiih church, fuch as 
 the facrifice of the mafs, tranfubftantiation,. purgatory, &c. admit 
 of as dca? r roof from fcripture as infant fprinkling, and would 
 follow from the like manr.er of arguing with the Pedobaptifts oa 
 this fu!; jedt. gut > I this, I think it demonftrably evident, 
 
 that if it were poflible for men to come to the fcriptures diverted of 
 every bias ar.d prejudice arifing froi. Lorn, education, &c. and 
 ; to fearch for triu'.i en th re would not be * 
 
 Jedob.-.ptift in the whole chcle of the Cbriftian world. W. T* 
 
THE 
 
 MODE AND SUBJECTS 
 
 OF 
 
 BAPTISM 
 
 EXAMINED, 
 
 IN 
 
 SEVEN SERMONS. 
 
 TO WHICH IS ADDED, 
 
 A BRIEF HISTORY OF THE BAPTISTS. 
 
 by daniei/merrill, a. m. 
 
 PASTOR OF THE CHURCH OF CHRIST IN SEDGWICK, 
 
 Doth our law judge any man before it hear him, and know what lie 
 doeth ? Nicodemus. John vii. 51. 
 
 Whosoever he be of you that forsaketh not all that he hath, he cannot 
 be my disciple. Jesus Christ. 
 
 THIRD EDITION. 
 
 BURLINGTON, NEW-JERSEY, 
 PRINTED AND SOLD BY STEPHEN C. USTICK. 
 
 1805. 
 
TO THE READER. 
 
 FELLOW TRAVELLER TO ETERNITY, 
 
 I OU and I are the offspring of God. 
 The period of our return to-him fwiftly approaches. 
 Then the motive 1 have had in writing, and which 
 you fhall have had in reading, will both be known. 
 How, and how far, the following pages will affect 
 my prefent and future life, is with the Lord. 
 How far they fhall affect thine, is alfo with Him. 
 One thing is certain : the truth of what I have 
 written will be foon known. You are willing to 
 know it now, provided you know the value of 
 the gofpel, and pollers an heart humbled by its 
 doctrines. 
 
 Reader, be not offended at what I have 
 written, till you be fure it is falfe. Do thyfelf 
 no harm. Read, confider, compare every part, 
 and the whole with divine truth, in fuch a manner 
 and fpirit, as fhall yield thee a pleafing reflection 
 in the world to come. 
 
 If the fubjedt, as here prefented, be true, it is 
 a ferious truth. If an error, it is a ferious one. 
 
IV 
 
 It nearly concerns the kingdom of Emmanuel, 
 to whofe pleafure and mercy the whole is cheer- 
 fully refigned, 
 
 By, Reader, 
 
 Thy Servant, for Jefusfake, 
 
 The AUTHOR. 
 Sedgwick, Dec. 27, 1804. 
 
THE 
 
 MODE AND SUBJECTS OF BAPTISMi 
 
 SERMON L 
 
 JSSt 
 
 MATTHEW XXVIII. 19, 20. 
 
 Go ye, therefore, and teach all nations, baptizing them in the 
 name of the Father, and of the Son, and of the Hnty-Gfroit ; 
 teaching them to obferve all things whatfoever I have com- 
 manded you : And, lo, I am with you alway, even uiv.o the 
 end of the world. Amen, 
 
 IT hath pleafed the Father of Mercies to be- 
 ftow on fallen man a revelation from heaven. In it 
 is contained the fcheme of grace, which brings life 
 and immortality to light. It (hows the way by which 
 to efcape the wrath to come, and to find the favor 
 of God. All fcripture is given by his infpiration, 
 and is profitable for doctrine, for reproof, for cor- 
 rection, for inftruction in righteoufnefs ; that the 
 man of God may be perfect, thoroughly furnilhed 
 unto all good works. 
 
 Till the human heart be humbled, in meafure, man 
 feels not his need of divine teaching ; nor will he 
 make the fcriptures the man of his connfel. But, 
 my brethren and people, it is doubtlefs the cafe, that 
 many of you pofTefs a willingnefs to have your prin- 
 ciples and practice fquared by the word and teftimony 
 of Jefus Chriit. My text contains fome of the laft 
 words of our great High Pried. It is the general 
 orders which he gave his firft apoftles, and left for 
 
2 The Mode and Subjects [Serm. I. 
 
 the iiiil ruction, practice and comfort of all their fuc- 
 ceffors, to the end of the world. In the verfe which 
 precedes my text, Chrift informs us, that all power 
 in heaven and in earth is given unto him. His 
 words, therefore, are clothed with authority. May 
 we hear, and fear, and be obedient. Where the 
 word of a king is, there is power : and who may 
 fay unto the King of Zion, What doft thou ? 
 
 So far as we be chriflians, all that is necefTary to 
 enforce obedience is, to know what Chrift would 
 have us to do. Perhaps not a palTage in all the ora- 
 cles of truth contains more extenfive inftru&ion than 
 do the words of my text. The commands are ex- 
 ceedingly broad ; the Baptifmal Inftitution compre- 
 hends all obedient difciples ; and the comforting 
 promife is durable as the world. 
 
 In my text, Chrift Jefus, the head of the church 
 and Lord of all, conftituted his prefent and fucceed- 
 ing difciples to be apoftles unto all nations. It con- 
 tains their commiiiion, and general and particular 
 orders. In it they are directed — * 
 
 I. To go and difcipie all nations. 
 
 II. To baptize them in the name of the Father, 
 and of the Son, and of the Holy Ghoft. 
 
 III. He directs thefe newly conftituted apoftles, 
 and all their fuccefTors, to teach their baptized dif- 
 ciples to obferve all things whatfoever he had given 
 in commandment. 
 
 Lastly, For their encouragement and comfort, he 
 adds, And lo, I am with you alvyay, even unto the 
 end of the world. Amen. 
 
 I fuppofe it will be expedient, and with me it is 
 an indifpenfable duty, that I lay each of thefe pro- 
 portions as fairly and as fully before you as I can. 
 But I (hall not obferve the order in which they lie in 
 my text, which is as I have juft ftated them. For I 
 
Serm. I.] of Baptism. 3 
 
 have many things to fay unto you, in agreement with 
 my text, but fear that you are not, all of you, able 
 to bear them now. We dial! therefore begin with the 
 
 II. Which contains ChriiVs command to baptize, 
 in the name of the Father, and of the Son, and of 
 the Holy Ghoft, thofe who fhall be difcipled of all 
 nations. 
 
 Nor do I purpofe to call your attention, at this 
 time, to the whole which is implied in this propofi- 
 tion. But what I purpofe is, to define a few words 
 which appertain to the ordinance, and then collecl: 
 the fcripture account of baptifm, with fome other 
 texts, which may throw light upon the fubjeft. Af- 
 terwards, in difcourfes which may follow, I may 
 produce evidence that my defmitionof baptifm isaccu- 
 rate and juft ; and (how how the apoilles and primi- 
 tive chriftians underftood this matter, and how they 
 practiced. When this is done, it will be eailly (cen 
 what is the outward and vifible part of baptifm ; and 
 then the purport, end and defign of the mftitution 
 may call for fome attention. 
 
 Before I proceed to open, ill nitrate and confirm 
 thefe particulars, I have feveral things to fay unto 
 you. For I wiih you to attend to the fubject. with- 
 out partiality and without hypocrify. I pray God 
 to remove darknefsand all prejudice from your minds, 
 that you may, indeed, come to the law and to the 
 teftimony of Jeius Chrift in this matter. 
 
 You will confider me asunder the flrongeft worldly 
 inducements to continue to believe and practice as I 
 have heretofore done ; for fhould I, after mature 
 confideration, be conftrained to believe and practice 
 differently, you will be releafed from all legal obli- 
 gations to afford me any farther fupport; my relation > 
 will, the mod of them, probably be greatly fhocked, 
 and difpleafed at the report : many, whom I highly 
 
4 The Mode and Subjects [Scrm.I. 
 
 value as chriftians, and numbers of them zealous 
 preachers of the gofpel, will, it may be, confider me 
 as loft, and worfe than loft, to the church and world : 
 and, befides this, multitudes will, no doubt, fay all 
 manner of evil againft me. All this being true, 
 with a thoufand other connected fm all er evils, and 
 nothing of a worldly nature in profpect, fave what is 
 contained in the promife of jefus Chrift, you cannot 
 but conclude that I (hall proceed no farther in this 
 matter than I am obliged to, in following the Lamb 
 of God v/hitherfoever he goeth. 
 
 Having laid thus much with refpedt to myfelf, I 
 will ftill add, that, jfhould a change in my belief and 
 practice, refpecting the fubject on hand, bring me to 
 ;i more full belief and practice of the truth, I fhail, 
 on the whole, be a gainer, llvd, fiiould a change 
 take place, and 1 be called to fuftain ail the evils 
 which I may calculate upon, and after all be plunged 
 myfelf into a hurtful and bewildering error, furely all 
 the meek and lowly in heart would rather comrnife- 
 rate than revile me. 
 
 Another thing I would mention to you, fo that 
 the fubject may, if it polubly can, meet your minds 
 without prejudice. You ought not to fix your 
 indgments, nor found your belief, upon the argu- 
 ments or confefhons of great and good men, any 
 farther than fuch arguments and confeffions are con- 
 formed wich the fcriptures of truth. Should we 
 
 arken'to what the great eft and heft of men have 
 confeft andafTirmed of the fubject which we are about 
 to confider, and have our belief and practice corref- 
 ponding with what they have written, the matter 
 would, moft evidently, go againft what we have, in 
 lime paft, both believed and practiced. For they 
 have very generally, or very many of them, if not 
 all of them, confeffed or affirmed, however their 
 
Serm. I.] of Baptism. £ 
 
 practice may have been, that immerfion was the mode 
 practiced by the apoftles and primitive church. This 
 I purpoie to prove to you in its proper place. 
 
 What I have more to add, before I proceed to the 
 main bufinefs is, to (late a few plain truths. 
 
 i. Baptiftn is a pofitive inftitution, about which 
 we can know nothing, as to its being a chriftian or- 
 dinance, but from what Chrift, and thofe infpired 
 by his Spirit have taught us. 
 
 2. All which we are required to believe and prac- 
 tice, with refpeft to the chriftian ordinance of baptifm, 
 is declared to us by Jefus Chrift and his forerunner 
 and apoftles. 
 
 3. When Jefus Chrift firft inftituted the ordinance 
 of baptifm, he, no doubt, delivered his mind fo 
 clearly and fully upon the fubjecl, that his immediate 
 difciples and apoftles underftood and practiced as he 
 would have them. 
 
 4. Every thing which hath, by the precepts and 
 commandments of men, been added fince, is diftincl: 
 from the ordinance, and makes no part of it. 
 
 5. No man, or body of men, have any more au- 
 thority to add to this ordinance, or 10 "diminifli from 
 it, than thev have to inftitute a new one and call it 
 Chrift's. 
 
 6. Whenever, and wherever, this ordinance is fo 
 changed, as to lofe the intent of the inftitutor, then 
 and there the ordinance is loft, and becomes no 
 chriftian ordinance at all. 
 
 Having laid thefe preparatory obfervations, re- 
 marks and plain truths before you, we proceed to 
 " conf.der thefubject. now on hand, which is — 
 
 Chrift's command to baptize, in the name of the 
 Father, and of the Son, and of the Holy Ghoft, 
 thofe who fliafl be diiiipled of all nations. 
 
 What is propofcv! for the prefent difcourfe is — 
 
 b 2 
 
€ The Mode and Subjects £Serm. f. 
 
 i. To define a few words which appertain to the 
 ordinance of baptifm. Then — 
 
 ii. To collect the fcripture account of baptifm, 
 together with fome other texts, which may throw 
 light upon the fubjecl. Afterwards, in fome follow- 
 ing difcourfes, we may — 
 
 in. Produce evidence that my definition of bap- 
 tifm is accurate and jufl. Then fhow — 
 
 iv. How the apoilles and primitive church under- 
 ftood this matter, and how they practiced. When 
 this is done, it will be eafily feen — 
 
 v. What is the outward and vifible part of chrif- 
 tian baptifm. Then — 
 
 Lastly. The purport, end and defign of the bap- 
 tifmal inflitution may call for our attention. 
 
 Agreeably to what is propofed, we are— 
 
 i. To define a few words which appertain to the 
 ordinance of baptifm. Thefe are — 
 
 i. BoL7rTiwf>ioY (bapihtericn) Greek ; baptisterium 
 and lavacru??i, Latin; a font, a bath, a 'walking 
 place, a veffel to wafk the body in ; EngJifli. 
 
 2. BaVr/r^a and /Sa^rT^.of (baptisma and baptis- 
 mos) Greek ; baptisma and loth, alfo ablutia saura^ 
 Latin ; baptifm, waffling, facred, ceremonial walk- 
 ing ; Englifh. 
 
 3. Bocttt/sjk (baptistes) Greek ; baptista, Latin \ 
 one who dips, a baptift ; Englifh. 
 
 4. BclttJiZu (baptizo) Greek ; baptizo, mergo, Iavo 9 
 Latin ; to baptize, to dip all over, to wafli ; Englifh. 
 
 5. Aovq {loud) Greek ; lavo, Latin ; to wafk, to 
 rinfe, to batke ; Englifh. 
 
 11. We are to collect the fcripture account of bap- 
 tifm, together with fome other texts which may 
 throw light upon the fubjec"t. 
 
 We will begin with thofe paiTages which fpeak of 
 the baptifm of John. 
 
Serm. I.] of Baptism. 7 
 
 i. Matth. hi. 5, 6, 7. Then went out to him 
 Jerufalem and all Judea, and all the region round 
 about Jordan, and were baptized of him in Jordan, 
 -confefling their fins. But when he faw many of the 
 Pharifees and Sadduceescome to his baptifm, he faid 
 unto them, O generation of vipers, &c. 
 
 2. Verfe 11. I indeed baptize you with water 
 unto repentance, &c. 
 
 3. Verfes 13, 14, 15, 16. Then cometh Jefus 
 from Galilee to Jordan, unto John, to be baptized 
 of him : but John forbade him, faying, I have need 
 to be baptized of thee, and comeft thou to me ? and 
 Jefus, anfwering, faid unto him, Suifer it to be fo 
 now, for thus it becometh us to fulfil all righteouf- 
 nefs : then he fuffered him. And Jefus, when he 
 was baptized, went up ftraightway out of the water. 
 
 4. Matth. xxi. 25, 26, 27. The baptifm of John, 
 whence was it. from heaven or of men ? And they 
 reafoned with themfelves, faying, If we mould fay 
 from heaven, he will fay unto us, Why did ye not 
 then believe him ? But, if we mail fay of men, we 
 fear the people, for all hold John as a prophet. And 
 they anfwered Jefus and faid, We cannot tell, &c. 
 
 5. Mark i. 4, 5. John did baptize in the wilder- 
 nefs, and preach the baptifm of repentance for the 
 remimon of fins. And there went out unto him all 
 the land of Judea, and they of Jerufalem, and were 
 all baptized of him in the river of Jordan, confefling 
 their fms. 
 
 6. Verfes 8, 9, 10. I indeed have baptized you 
 with water — And it came topafs in thofe days, that 
 Jefus came from Nazareth of Galilee, and was bap- 
 tized of John in Jordan, and firaightway coming 
 up out of the water, &c. 
 
 7. Mark xi. 30. The baptifm of John, was it 
 from heaven or of men ? 
 
t *The Mode and Subjects [Serm. I. 
 
 8. Luke iii. 3. And he came into all the country 
 about Jordan, preaching the baptifm of repentance 
 for the remiffion of fins. 
 
 9. Verfes 7, 8. Then faid he to the multitude 
 that came forth to be baptized of him, O generation 
 of vipers— bring forth therefore fruits meet for 
 repentance. 
 
 10. Verfe 12. Then came alfo publicans to be 
 baptized. 
 
 1 1. Verfe 16. I indeed baptize you with water. 
 
 12. Verfe 21. Now when all the people were 
 baptized, it came to pafs that Jefus alfo, being bap- 
 tized, &c. 
 
 13. Luke vii. 29, 30. And all the people that 
 heard him, and the publicans, juftified God, being 
 baptized with the baptifm of John. But the Pha- 
 rifees and lawyers rejected the counfel of God againft 
 ihemfelves, being not baptized of him. 
 
 14. Luke xx. 4. The baptifm of John, was it 
 from heaven, or of men ? 
 
 15. John i. 25, 26. Why baptized: thou, then, 
 if thou be not that Chrift, nor Elias, neither that 
 prophet ? John anfwered them, faying, I baptize 
 with water. 
 
 16. Verfe 28. Beyond Jordan, where John was 
 baptizing. 
 
 ij. Verfe 31. That he fliould be made manifefl 
 to Ifrael : therefore am I come baptizing with water. 
 
 18. Verfe 33. He that fent me to baptize with 
 water. 
 
 19. John iii. 23. And John alfo was baptizing in 
 Enon, near to Salim, becaufe there was much water 
 there ; and they came and were baptized. 
 
 20. John iv. 1. The Pharifees had heard that 
 Jefus made and baptized more difciples than John. 
 
 21. John x. 40. Bryond Jordan, into the place 
 where John at firft baptized. 
 
Serm. I."] of Baptism. 9 
 
 22. Acts i. 5. John truly baptized with water. 
 
 23. Verfe 22. Beginning from the baptifm of 
 John. 
 
 24. Acts x. $j. After the baptifm which John 
 preached. 
 
 25. /lets xi. 16. John indeed baptized with water. 
 
 26. ^/j xiii. 24. When John had firfi preached, 
 before his coming, the baptifm of repentance to all 
 the people. 
 
 27. Acts xviii. 25. He ( Apollos) fpake and taught 
 diligently the things of the Lord, knowing only the 
 baptifm of John. 
 
 28. Ads xix. 3, 4. Unto what then were ye bap- 
 tized ? And they faid, Unto John's baptifm. Then 
 faid Paul, John verily baptized with the baptifm of 
 repentance, faying unto the people, that they fhould 
 believe on him which fhould come after him, that 
 is, on Chrifr. Jefus. 
 
 We will next turn our attention to thofe text 
 which mention Chrift's baptifm. 
 
 1. Matth. xxviii. 19. Go ye, therefore, and teach 
 all nations, baptizing them in the name of the Father, 
 and of the Son, and of the Holy Ghoft. 
 
 2. Mark xvi. 15, 16. And he faid unto them, 
 Go ye into all the world, and preach the gofpel to 
 every creature ; he that believeth and is baptized, 
 (hall be faved. 
 
 3. John iii. 5. Except a man be born of water, 
 and of the Spirit, &c. 
 
 4. Verfe 22. After thefe things came Jefus and 
 his difciples into the land of Judea, and there tarried 
 with them and baptized. 
 
 5. Verfe 26. Behold the fame baptizeth, and all 
 men come to him. 
 
 6. John iv. 1,2. When therefore the Lord knew 
 how the Pharifees had heard, that Jefus made and 
 
io The Mode and Subjects [Serm. I. 
 
 baptized more difciples than John(though Jefus him- 
 felf baptized not, but his difciples.) 
 
 7. Acts ii. 38. Then Peter raid unto them, Re- 
 pent, and be baptized every one of you in the name 
 of Jefus Chrift for the remiffion of fins, and ye fhall 
 receive the gift of the Holy Ghoft. 
 
 8. Vcrfc 41. Then they that gladly received his 
 word were baptized. 
 
 9. Acts viii. 12, 13. But when they believed 
 Philip preaching the things concerning the kingdom 
 of God, and the name of Jefus Chrift, they were 
 baptized, both men and women. Then Simon him- 
 felf believed alfo : and when he was baptized, &c. 
 
 1 o. Acts viii. 16. Only they were baptized in the 
 name of the Lord Jefus. 
 
 1 1. Verfes 36, 37, 38, 39. And as they went on 
 their way, they came unto a certain water, and the 
 eunuch faid,- See, here is water, what dorh hinder 
 me to be baptized ? And Philip faid, If thou be- 
 lieved with all thine heart, thou mayefl. And he 
 faid, I believe that Jefus Chrift is the Son of God. 
 And he commanded the chariot to (land fliil. And 
 they went down both into the water, both Philip and 
 the eunuch, and he baptized him. And when they 
 were come up out of the water, &c. 
 
 12. Acts ix. 18L And he (Saul) arofe, and was 
 baptized. 
 
 13. Acts x. 47, 48. Can any man forbid water, 
 that thefe fhould not be baptized, which have receiv- 
 ed the Holy Ghoft as well as we ? and he comman- 
 ded them to be baptized in the name of the Lord. 
 
 • 14. Acts xvi. 15. And when fhe (Lydiaj was 
 baptized and her houfhold. 
 
 15. Verfe ^y ^nd was baptized, he (the jailor) 
 and all his, ftraiohtwav. 
 
 16. Acts xviii. 8. And many of the Corinthians, 
 hearing, believed and were baptized. 
 
Serm. I.] of Baptism. 1 1 
 
 17. Jets xix. 5. When they heard this, they 
 were baptized in the name of the Lord Jefus. 
 
 18. Acts xxii. 19. And now, why tarried thou ? 
 arife and be baptized, and wafh away thy fins, call- 
 ing on the name of the Lord. 
 
 19. Rom. vi. 3, 4. Know ye not, that fo many of 
 us as were baptized into Chrifl Jefus, were baptized 
 into his death ? Therefore we are buried with him 
 by bapiifm into death, that, like as Chrifl was raifed 
 up from the dead by the glory of the Father, even 
 fo we alfo fhould walk in newnefs of life. 
 
 20. 1 Cor. i. 13, 14, 15, 16, 17. Were ye bap- 
 tized in the name of Paul ? I thank God that I bap- 
 tized none of you but Crifpus and Gains ; leu any 
 fliould fay that I had baptized in mine own name. 
 And I baptized alfo the houfiiold of Stephanas : 
 Befides, I know not whether I baptized any other ; 
 for Chrift fent me not to baptize, but to preach the 
 gofpel. 
 
 21. 1 Cor. vi. 11. But ye are warned. 
 
 22. 1 Cor. 12, 13. For by one Spirit are we all 
 baptized into one body*. 
 
 23. 1 Cor. xv. 29. Elfe what (hall they do that 
 are baptized for the dead ? 
 
 24. Gal. iii. 27. For as many of you as have been 
 baptized into Chrifl:, have put on Chrifl. 
 
 25. Eph.'iv. 5. One baptifm. 
 
 26. Eph. v. 26. That he might fanfHfy and 
 cleanfe it with the warning of water by the word. 
 
 27. Col. ii. 12. Buried wirh him in baptifm, 
 wherein alfo ye are rifen with him. 
 
 28. Titus iii. 5. According to his mercy he faved 
 us, by the wafhing of regeneration, and renewing 
 of the Holy Ghoft. 
 
 * This intends, as fome fuppofe, the baptifm of the Holy 
 Ghoft. 
 
12 The Mode and Subjects [Serm.L 
 
 29. Heb.vi. 2. The do&rine of baptifms*. 
 
 30. Heb, x. 22. Oar bodies wafhed with pure 
 water. 
 
 31. 1 Peter in. 21. The like figure whereunto 
 even baptifm doth nowfave us (not the putting away 
 the filth of the flefh, but the anfwer of a good con- 
 fcience towards God, by the refurrection of Jefus 
 Chrifl:.) 
 
 Thefe, I believe, are all the texts in the New Tef- 
 tament which have a plain and obvious reference to 
 either the baptifm of John, or of Chrifl:. They af- 
 ford us the fam of all the knowledge which we can 
 have of either the mode or fubje&s of chriftian bap- 
 tifm. What thefe pafTages fay, we may believe : 
 what they do not countenance, we may not believe. 
 I will now fet before you thofe paflages where wafli- 
 ino is mentioned, and the Greek words which are ufed. 
 
 1. Maith. vi. 17. But thou, when thou faftefl, 
 anoint thy head, and (VvLa/, nipsa'i) wafh thy face. 
 
 2. Matth. xv. 2. Why do thy difciples tranfgrefs 
 the tradition of the elders ? for they (viirrwrcLr, nip- 
 tontai) warn not their hands when they eat bread. 
 
 3. Matth. xxvii. 24. When Pilate faw that he 
 could prevail nothing, but that rather a tumult was 
 made, he took water and (aW/^a™, apenipsato) 
 wafhed his hands. 
 
 4. Mark vii. 2. And when they faw fome of his 
 difciples eat bread with defiled, that is to fay with 
 (aV/Vro/c, aniptois) unwafhen hands. 
 
 5. Verfe 3. For the Pharifees, and all the Jews, 
 except they (vi^otlau, nipsonta'i) wafh their hands oft, 
 they eat not, &c. 
 
 6. Verfe 4. When they come from the market, 
 except they (ficLTrrhuAai, baptisd?i!ai) wafh, they eat 
 
 * It is not certain that this hath any reference to chriftian bap- 
 tifm. If it have, it mud refer not to that only. See Doddridge in lot. 
 
Serfn. L] vf Baptism. t% 
 
 not ; and many other things there be which they 
 have received to hold, as the (fia^ia^^ baptismous)^ 
 Wafhing of cups and pots, brazen veffels, and of 
 tables. 
 
 7. Verfe 5. But eat bread with (a\/VW, anlpiois) 
 unwafhen hands. 
 
 8. Verfe 8. For, laying afide the commandments 
 •of God, ye hold the tradition of men, as the (£a:r- 
 r //(r^«c, baptismous) wafhing of pots and cups. 
 
 9. Luke v. 2. And they (atfefo&W, apephinaii) 
 were wafhing their nets. 
 
 10. Luke vii. 38. And flood at his feet, behind 
 him, weeping, and began (P>$ix uy ) brechchi) to wafh 
 his feet. 
 
 1 1 . Verfe 44. And he turned to the woman, and 
 faid unto Simon, Seed thou this woman ? I entered 
 into thine houfe, thou gavefl me no water for my 
 feet : but £he (e£j>*^, ebrexe) hath wafhed my feet 
 with tears. 
 
 12. Luke xi. 38. And when the Pharifees faw it, 
 that he had not firft (eoaTr/V^, ebapiisihe) wafhed 
 before dinner. 
 
 13. John ix. 7. And faid unto him, Go, and 
 (Via/, nipsai) wafh in the pool of Siloam ; he went 
 liis way therefore and {tvilxlo, enipsato) wafhed. 
 
 14. Verfe j 5. Then again the Pharifees alfo aiked 
 him how he had received his fight : he faid unto 
 them, He put clay upon mine eyes, and I Q.nlAp\^ 
 mips amen) wafhed and do fee. 
 
 15. John xiii. 5. After that he poured water into 
 a bafon, and began ()Mc,y, niptein) to wafh the dif- 
 ciples' feet. 
 
 16. Verfe 6. And Peter faid unto him, Lord, 
 doft thou (>Muc, nipteis) wafh my feet ? 
 
 17. Verfe 8. Peter faith unto him, Thou flialt 
 never (tff *, nipsesj wafh my feet. Jefus anfwercd 
 
 c 
 
14 The Mode and Subjects [Serm. I. 
 
 him, If I (irfo, nipso) wafh thee not, thou haft no 
 part with me. 
 
 18. Verfe to. Jefns faith to him, He that is 
 ('OfcfeAVyuewfj oleloumems) warned, needeth not fave 
 (i/\Lao-9:n, nipsasthai) to wafh his feet, &c. 
 
 19. Verfe 14. If I then, your Lord and mafter, 
 have (pv$ct, enipsci) wafhed your feet, ye alfo ought 
 (u't/Jhv, nipteiri) to wafh one another's feet. 
 
 20. Acts ix. 37. And it came to pafs in thofe 
 days, that fhe was fick and died, whom when they 
 had (hivou/lie, lousantes) warned. 
 
 21. Acts xvi. ^t > . And he took them, the fame 
 hour of the night, and Q.K*<nv t elouseii) wafhed their 
 (tripes. 
 
 22. Acts xxii. 16. And now, why tarried thou ? 
 arife and be baptized, and (aVoxy'o-oa, apolousai) wafh 
 away thy fins. 
 
 23. 1 Cor. vi. 11. But fuch were fome of you, 
 but ye (aW.K<ra<r0fc, apelousasthc) are wafhed. 
 
 24. Eph. v. 26. That he might fanctify and cleanfe 
 it with (^£, louiro) the warning of water by the 
 word. 
 
 25. 1 Tim. v. 10. If flie (ln\iv^ enipsen) have 
 wafhed the faints' feet. 
 
 26. Titus iii. 5. By the (>*V? loutrou) wafhing 
 of regeneration. 
 
 27. Heb. ix. 10. Which ftood only in meats and 
 drinks, and (lioc<pbfoi<; pxx.7r1i7y.o7e, diaphorois baptismois) 
 divers wafliings. 
 
 28. Heb. x. 22. Having our bodies (Kix\iy.ivoi y 
 lehumcnoi) warned with pure water. 
 
 29. 2 Peter \\. 22. But it is happened unto them 
 according to the true proverb — and the fow that 
 (\wao ( aeV>7, lousamene) was wafhed, &c. 
 
 30. Rev. i. 5. Unto him that loved us and (kwolAi, 
 lousanti) wafhed us from our fins in his own blood. 
 
Serm. I.] of Baptism, 15 
 
 31. Rev. vii. 14. Thefe are they who came out 
 of great tribulation, and (eVxumK, eplunan) have 
 warned their robes id the blood of the Lamb*. 
 
 Thofe paiTages which make mention cf sprinklings 
 with the Greek words ufed, now call for your at- 
 tention. 
 
 1. Heb.'ix. 13. For if the blood of bulls and goats 
 and the afhes of an heifer Qolvti?^?*, ranti%ousa) 
 fprinkling the unclean, &c. 
 
 2. Verfe 19. He (Mofes) took the blood of calves 
 and of goats, with water, and fcarlet wool and hyifop, 
 and (kpp<i/li<n 9 erranlise) fprinkled both the book and 
 all the people. 
 
 3. Hcb. x. 22. Having our hearts (i^laA^yAvot^ 
 errantismenoi) fprinkled from an evil conscience* 
 
 4. Heb. xi. 28. Through faith he kept the paiT- 
 over and the (arfb<rxy<riy 9 proschusin) fprinkling of 
 blood. 
 
 5. Heb. xii. 24. And to the blood of (/atf/o-^Sf, 
 rantismoii) fprinkling. 
 
 6. 1 Peter i. 2. And to the Qa/lufilv, rantismori) 
 fprinkling of the blood of Jefus Chrift. 
 
 Lqftly. You will nowgive attention, for a moment, 
 to thofe paiTages of fcriptu re where the word dip is 
 mentioned. 
 
 1. Luke xvi. 24. That he may (/2a\|^, bapse) dip 
 his finger in water. 
 
 2. Matth. xxvi. 23. And he anfwered and faid, 
 He that (e/x^a'|a?, embapsas) dippeth his hand with 
 me in the dim. 
 
 3. Mark xiv. 20. And he anfwered and faid unto 
 them, It is one of the twelve, that (kpGairlbfjitw, em- 
 baptomenos) dippeth with me in the diih. 
 
 * Pluno properly fignifies to waih clothes ; as hud the body j 
 and nlptd the face and hands. 
 
1 6 The Mode and Subjects [Serm. 1, 
 
 4. John xiii. 26. And he anfwered, He it is to 
 whom I f-hall give a fop when I have (jSa'^ac, bapsai) 
 dipped it; and when he had Q/u€gl^ol;, embapsas) 
 dipped the fop, &c. 
 
 5. Rev. xix. 13. And he was clothed with a vef- 
 ture (£>i.&ay.fAivov, bebammenoii) dipped in blood. 
 
 A few remarks on what we have pafled over will 
 clofe the prefent difcourfc. 
 
 1 . We fee that all the words, which appertain to 
 the ordinance of baptifm, iignify the fame which they 
 would provided immerfion were the fcripture mode. 
 
 2. We fee that the fubjeel: of baptifm is very re- 
 peatedly mentioned in the New Teftament. It is 
 brought to view exprefsly in about threefcore paf- 
 fages. 
 
 3. Whenever baptifm is mentioned, and neither 
 the word fa-rllla (baptizo) nor /Sa^rr/a-^ (baptismos) 
 is ufed, the word fubftituted plainly intimates that 
 bathing, cr warning the body aii over, is the mode; 
 for this is the fignification of wo (loud), which is 
 the word, and the only word, which the fcriptures 
 employ in the room of jSa^/^w, (baptizo.) 
 
 4. Whenever #*?rfe£w, (baptizo) or ^a^-r/a-^of (bap- 
 tismos) is tran dated wafhing, a ceremonial and not a 
 common wafhing is manifeftly intended. 
 
 < 5. We find that in all the places where fprinkling 
 is mentioned, the original words, jxxvt/^co (rantizl) 
 and vrfixrxvw (proschusin) are very different from 
 $0L7r A \iZu {baptizo) and /Jocttw/uoc {baptismos.') 
 
 6. You will oleafe to obferve, that wherever we 
 find, through the New Teftament, the word, to dip, 
 it is from the fame theme whence $a.-x\i\u {baptizo) 
 comes. 
 
 7. We fee that every thing looks as though im- 
 mersion might be the mode ; and, as for sprinklings 
 there is, to fay the lead, nothing which looks like it. 
 
Serm. II.] of Baptism. \y 
 
 SERMON II. 
 
 MATTHEW XXVIII. 19, 20. 
 
 Go ye, therefore, and teach all nations, baptizing them in the 
 name of the Father, and of the Son, and of the Holy Ghoft ; 
 teaching them to obferve all things whatfoevef I have com- 
 manded you : And, lo, I am with you alway, even unto the 
 end of the world. Amen. 
 
 iHE bufinefs which We are now upon 
 depends very much upon the definitions of certain 
 words, and principally upon the definition of the 
 Word baptize, and upon the certain evidence of fuch 
 definition, or definitions, being accurate and juft. For 
 we can no otherwife underftand what God the Lord 
 faith unto us, than by knowing the import of the 
 words by which he is pleafed to communicate his 
 will. The Great Teacher, who came from God, 
 hath doubtlefs communicated his mind fo explicitly 
 that the humble in heart may know the common 
 matters which relate to faith and practice. If we 
 devoutly fearch the fcriptures, and feek wifdom as 
 filver, and fearch for her as for hid treafures, God will 
 make us to underftand knowledge, and to ferve him 
 v/ith acceptable practice. The Spirit of the Lord 
 hath, mod certainly, chofen acceptable words, words 
 of definite meaning. We are to fearch out their 
 fignification, and to be obedient. I cannot judge of 
 their fignification for you, nor can I anfwer for the 
 judgment which you (hall make tip, nor can you for 
 me. 
 
 I am, by my office, obliged to exhibit, fo far as I 
 can, all thofe diviue truths which relate to faith and 
 
 c 2 
 
i % The Mode and Subjects [Serm. II. 
 
 practice. I am obliged to believe and practice ac- 
 cording to the bell light which I can gather, or have 
 in any way afforded me. You are under firaiiar 
 obligations. 
 
 Whilft we proceed, I wifh you to believe, fully, 
 two things ; one is, that truth, if believed and prac- 
 ticed, will not, on the whole, harm you. The other 
 is, that the mod fure way to acquire truth is, to be 
 of a humble and obedient mind, ready to receive the 
 truth. For God refifteth the proud, but giveth 
 prace to the humble. 
 
 o 
 
 In the preceding difcourfe, w r e attended to the de- 
 finition of certain words which appertain to the ordi- 
 nance of baptifm ; and then collected the fcripture 
 account of baptifm, together with forae other texts, 
 which are fuppofed to throw light upon the fubject 
 under confideration. In this difcourfe we are — 
 
 in. To produce the more direct evidence, that my 
 definitions of baptifm, and to baptize, are accurate 
 and juft. 
 
 The definition, which I gave of baptifm, w 7 as, a 
 washing, a sacred, a ceremonial wafliing. I will 
 now add to this definition, that it is immeriion, or 
 dipping one all over in water. 
 
 The definition which I gave of the word baptizb 
 is, to dip all over, to waih. I will alfo add, that the 
 word fignifies, to wafti the body, or any thing, all 
 over. What I mean is, that thefe are the fignifica- 
 tions of the words baptisma and baptizb, which are 
 rendered baptifm and to baptize. 
 
 I am now to produce evidence, that this is a juft 
 and accurate definition of the words. 
 
 You will obferve, that this is quite different from 
 the subjects of baptifm ; that is another fubjecl-, which 
 mud be attended to in its place. 
 
 The evidence which I have to offer, in order to 
 fix precifely the juft fenfe and meaning of the words 
 
Serm. II.] of Baptism. 19 
 
 baptism and to baptize, is contained in the following 
 facts. The 
 
 1 ft Comprifes what the Greek Lexicon, Concor- 
 dance, and two Englifh Dictionaries, teftify of the 
 words. 
 
 Schrevelius's Lexicon teftifles, the import of bap- 
 tism is lotto, wafhing. Alfo that to baptize fignifies 
 to wash, to put under water, or under any other 
 liquid thing ; to fink, dip in, duck or plunge over 
 head, to immerfe. 
 
 Butterworth's Concordance fays, baptifm is an 
 ordinance of the New Teftament, inftituted by Jefus 
 Chrift, whereby a profeiTed believer in Chrift, is in 
 the name of the Father, and of the Son, and of the 
 Holy Ghoft, immerfed in and covered with water, 
 and then raifed up out of it, as a fign of his fellow- 
 fhip with Chrift in his death, burial and refurreclion, 
 and a fign of his own death to fin, and refurreclion 
 to newnefs of life here, and to life eternal hereafter. 
 The fame Concordance defines the word to baptize, 
 thus — to dip, immerfe, or plunge. 
 
 Entick's Dictionary fays, that—- Baptism is a fa- 
 crament that admits into the church. — Baptizer, one 
 who chriftens, or dips.—- Baptistery, the place of bap- 
 tizing at, a font. — Baptize, to chriften, plunge, over- 
 whelm. — Baptized, admitted to baptifm, dipt, &c. 
 
 Bailey's Dictionary, fpeaking of baptifm, or 
 rather the place in which perfons were baptized, fays, 
 Baptistery is either the place or vefTel, in which per- 
 fons are baptized. In ancient times, this being per- 
 formed by immerfion, the perfons fo initiated went 
 into a river and were plunged ; but in the time of 
 Conftantine the Great, chapels, or places on purpofe 
 to baptize in, were built in great cities, which was 
 performed in the eaftcrn and warmer countries by 
 dipping the perfons ; but in procefs of time, in the 
 
26 The Mode and Subjects [Serm. II. 
 
 weftern and colder countries, fprinkling was fubfti- 
 tuted in place of dipping \ which was the origin of 
 our fonts in churches. 
 
 2. I will repeat fome of the attendant or circum- 
 ftantial facls, which have relation to the ordinance of 
 baptifm, that you may look at them, and judge for 
 yourfelves, whether the preceding definitions appear 
 juft. 
 
 John baptized in the river Jordan. 
 
 He was baptizing in Enon bccaufe there was much 
 water there. 
 
 The name of the place, where baptifm was ad- 
 miniftered, is baptisterion or baptistery^ which (igni- 
 tes a place in which to warn the body all over. 
 
 Baptifm fignifies to dip, plunge, immerfe, or walh 
 the body ail over in water. 
 
 Baptizer fignifies one who dips, plunges, or waflies 
 the body all over in water. 
 
 To baptize fignifies to plunge under water, to dip, 
 or to wafti the body all Over. 
 
 To be baptized is to be plunged, immerfed, or 
 waflied all over in water. 
 
 Does this whole matter, taking fo many of the 
 words, and fome circumftances, and finding them all 
 fo well agreeing together, help you, in any degree, 
 to the definition of the word baptize ? Suppofing 
 thefe things be fa&s, and you had never had any 
 prejudice for, or againft, the word baptize, would 
 you be able to gather the meaning of it from what 
 hath been faid ? 
 
 There is an objection darting in the minds of fome 
 of you, which fliould be now obviated, left it preju- 
 dice your minds from the truth. 
 
 The objection is, Do not the words fignify fome 
 other things, as well as thofe which have been men^ 
 tioned ? 
 
Scrm. II.] of Baptism. 21 
 
 Ans.l have thought they did: but I have fearched 
 in feveral dictionaries, and read many authors upon 
 the words, yet have not found one dictionary which 
 has given a definition of the words different from 
 what I have given ; nor one author who has been 
 able to fhow, that the true meaning of the words is 
 any otherwife than what 1 have mentioned. BeSides, 
 the very courSe of argumentation which Dr. Lathrop, 
 Mr. Cleavsland and others have taken, by which to 
 prove that baptizb hath forne other fignification than, 
 to dip, immerfe, to bury or overwhelm, is an implicit 
 confeflion that they were not able to prove any fuch 
 thing, h is alfo a ftrong presumptive argument, 
 that no different fignification can be found. 
 
 Their argument is this : Baptc Signifies, in one in- 
 stance, in the Old Teftament, to wet with the dew 
 of heaven. Baptizo is the offspring of baftP* *^& 
 confequently may be taken in the Same fenfe. 'J £*S 
 argument is of the fame weight with the following f 
 My father believes in Sprinkling, as being baptiSm ; 
 I am his offspring, and consequently I believe the 
 Same ; when the fact is, I am largely convinced that 
 it is no fuch thing. Would gentlemen employ fuch 
 an argument, did not their caufe labour ? Such an 
 argument, when it (lands, as it does, at the front of 
 all their fuppofed evidence, is an implicit confeffion 
 that they cannot prove what they wifh to*. 
 
 * Since writing the above, I have met with CoWs Latin Dic~ 
 tionary, which gives one Englifh of baptizo t to sprinkle. It hath, 
 indeed, been matter of no little furprife, that all modern dictionary 
 compilers have not given one definition of the word baptize, to 
 fprinkle ; for it, indeed, is one fignification, which the practice 
 of many chriftians, for two or three hundred years paft, has given 
 to the word. 
 
 Had all lexicons, and all dictionaries, for the twolaft centuries, 
 borne united teftimony, that one fenfe of the word baptizo was 
 to fpriokle, it would not have been half So unaccountable as it now 
 
H2 7 he Mode and Subjects £Serm. II. 
 
 This matter will have farther attention in another 
 place. 
 
 3. The words baptismos and baptizo have two, 
 and only two tranflations, in the New Teftament. 
 Thefe two are baptism and washing. They are very 
 generally rendered baptisfn, or to baptize. This is 
 their ufual tranflation. But feveral times in Mark, 
 Luke, and in the epiflle to the Hebrews, they are 
 rendered washing. As the warning of pots, and 
 cups and brazen vefTels and tables, or feats on which 
 they reclined, when they ate meat ; and diaphorois 
 baptisfnois in Hebrew is rendered, divers washings. 
 
 In the law given by Mofes, the people were, on 
 many occafions, to bathe their bodies, and warn, their 
 clothes in water ; and alfo to put their pots and cups 
 and brazen veilels into water, that they might be 
 cleanfed from ceremonial uncleannefs. To thefp 
 legal ceremonies the Pharifees had added traditional 
 ones, which were, no doubt, obferved in the fame 
 manner as thofe appointed by the Lord. If fo, then 
 the warning of pots, he. in Mark, was putting them 
 into water, as the command was to do, Levit. xi. 32. 
 The divers warnings in Heb. ix. 10. were ceremonial 
 warnings, or bathings, in which the body was wafli- 
 ed, or dipped, Numb. xix. 19. This being the cafe, 
 
 is that they have fo generally retained the ancient and primitive 
 lignifications, and refufed to adopt the modern one, which preju- 
 dice, convenience and modern practice have given to it. Indeed, 
 could a thoufand modern lexicons and dictionaries be found, 
 which mould fay, to sprinkle is one fenfe in which bapti-zdis ufed, 
 it would all come to nothing, unlefs they mould teiHfy that this 
 is one of its ancient and primitive fignifications : and even then, 
 it would come to no more than this, that the word is lefs deter- 
 minate, than it is now fuppofed to be. Could they do this, it 
 would be dill nothing, unlefs they prove the fcriptures ufe it in, 
 this fenfe, which they cannot do. But if they could,, it would net 
 be fully to their point, unlefs they can fnow> that it is thus ufed 
 in application to the ordinance. 
 
Serm. II.'] of Baptism. 23 
 
 does not this matter go to confirm, or determine, 
 what is the definition of baptifm ? 
 
 4. We will now mention a few noted witneiTes, 
 who have given their teftimony as to che meaning 
 of the word baptizo. 
 
 Calvin, a very warm op.pofer of the Baptifts, fhall, 
 as a witnefs in this caufe, fpeak firff. His teftimo- 
 ny is, " Howbeit, the very word of baptizing figni- 
 fieth to dip/' 
 
 Zanchius, as brought forward by the Rev. Mr. 
 Butterworth, fliall be my next witnefs. He favs, 
 baptizo is to immerfe, plunge under, to overwhelm 
 in water. 
 
 1 could quote, or bring forward, a multitude of 
 witneiTes, and all from our own order, the Paedo- 
 baptifts, to prove the fame point. But in the mouth 
 of two or three witneffes, if they be good ones, 
 every word fhall be eftablifhed. We will therefore 
 produce but one more ; that fhall be good Doctor 
 Owen. " For the original and natural fignification 
 of it, (baptizo J it fignifies to dip, to plunge*." 
 
 5. I will mention to you a Greek word, which 
 Paul repeatedly ufes, as fignifying the fame thing 
 as baptizo, and where he means the fame thing, 
 nameiy, baptifm. 
 
 In 1 Cor. vi. 11, Paul, fpeaking to the Corin- 
 thians of divers kinds of vile tinners, fays, f.j And 
 fuch were fome of you ; but ye are washed/ 9 he. 
 
 Eph, v. 26. That he might fanclify and cleanfe it 
 [the church] with the washing of water, by the 
 word. 
 
 Heb. x. 22. Let us draw near, with a true heart, 
 in full affurance of faith, having our hearts fprinkled 
 from an evil confeience, and our bodies washed with 
 pure water. 
 
 * Ancient Dialogue. 
 
14 5T^ Mode and Subjects [Serm. IT. 
 
 The Psedobaptifts acknowledge that washing, in 
 thefe text, means baptism, and I know not that any 
 of them deny it. Baptifm and wafliing appear to be 
 ufed as fynonymous words, or as words fignifying 
 the fame thing. If this be the cafe, then the two 
 words, baptizb and hub, which are tranflated, one to 
 baptize, and the other to wafli, mean the fame 
 thing, and are thus intended by the apoftle. Then, 
 provided we can determine what hub means, we can 
 alfo determine what is the fignification of baptizb. 
 This word, hub, fignifies to wafli, and to bathe the 
 body in water, for thus it is generally, if not uni- 
 verfally ufed, and from it is hutron, a bath, or place 
 to wafli the body in. Befides, the word hub is never 
 ufed in the New Teflament, nor any where elfe, to 
 my knowledge, to fignify either fprinkling or com- 
 mon warning. Its appropriate fenfe appears to be, 
 bathing or wafliing any thing all over ; as you may 
 fee, Acts ix. 37, and xvi. ^ > 2 Peter ii. 22 ; which 
 are the only places where I recollect the word lotto 
 is ufed, fave where the ordinance of baptifm appears 
 to be referred to. This being the cafe, the matter 
 appears jufl as it would, provided the ordinance in- 
 cluded the bathing of the body in water. This is 
 letting fcripture interpret itfelf : and the interpre- 
 tation which it gives is, baptifm is bathing, or wafli- 
 ing the body in water. This, therefore, may help 
 you a little towards determining in your minds what 
 is the fignification of baptizb. For hub is repeatedly 
 ufed in fcripture, as importing the fame mode of 
 wafliing which is commanded in the ordinance of 
 baptifm. 
 
 6. Paul's defcription of the mode of baptizing, or 
 of what is done to thofe who are baptized, may 
 afford you farther light upon the fubject. 
 
Serm. II.] of Baptism. 25 
 
 Paul brings this matter up to the Roman and Co- 
 loflian chriftians, as a matter well known to them* 
 To the former he fays, Rom. vi. 4. Therefore we 
 are buried with him by baptifm into death, that like 
 as Chrift was raifed up from the dead by the glory of 
 the Father, even fo we alfo fhould walk in newnefs 
 of life. To the other he fays, Col. ii. 12. Buried 
 with him in baptifm, wherein alfo ye arc rifen with 
 him, through the faith of the operation of God, who 
 hath raifed him from the dead. 
 
 Upon thefe texts, Dr. Doddridge has the follow- 
 ing note : " It teems the part of candor to confefs, 
 that here is an allufion to baptifm by immerfion, as 
 was mod ufual in thefe early times." Here the good 
 Doctor fays, " as was most usual: 99 this I lhall, by 
 and by, explain to you. 
 
 In the mean time, you will pleafe to pay due at- 
 tention to what was done to thofe who were baptized, 
 and which appears to be familiar to the Roman and 
 ColofTian chriftians. The apoftle makes no remarks, 
 and explains nothing to them, but fpeaks to them as 
 though they would and did well underftand what he 
 meant, when he faid, " We are buried with him 
 by baptifm into death;" and, "Buried with him 
 in baptifm." It is plain fact, that Paul thus fpeaks, 
 and it alfo appears very plainly, that he had no 
 apprehenfion but that he (liould be underflood. 
 
 Biftiop Hoadly's declaration appears to be much 
 in point : i If baptifm,' fays he, c had been then/ 
 /'. e. in the apoftles* days, ' performed as it is now 
 among us, we ihould never have fo much as heard of 
 this form of expreffion, of dying and rifing again in 
 this rile*.' 
 
 Thefe things I have thought it my duty to lay 
 before you, that I might affift you, by a number of 
 
 * Ten Letters. 
 D 
 
20 The Mode and Subjects [Serm. II. 
 
 plain facts, to form a judgment, each one for himfelf, 
 what the meaning of baptifm is, and what the word 
 to baptize fig ni lies. 
 
 1 have (till more light upon this fubject, and (hall, 
 in the next difcourfe, lay it within your view. It 
 will perhaps be, to fome of you, more convincing 
 than any thing which I have as yet exhibited. But 
 previoufly I will make one obfervation, and it is this : 
 all the evidence which we have been exhibiting, we 
 have on one fide of the queftion ; and, if I miftake 
 nor, none on the other to counteract it : for, if my 
 memory and judgment be correct, the wifefl and beft 
 of men, of our own denomination, have aflertcd, 
 thaf thefe things are fo. I do not fay that all good 
 men have ; but the mod learned have, and fome who 
 have appeared very pious. 
 
 But you will fay, Why have they not practiced 
 differently, if they have thus believed ? I am not 
 anfwerable for their practice ; bur, if the Lord will, 
 I ihall, ere long, give you the reafons which they 
 affign. 
 
 I (hall only add, for the prefent, two or three 
 confequences, and then leave the fubject for your 
 conlideration. 
 
 1. The Baptifts have, again it our practice, and 
 for theirs, that kind of evidence which is, perhaps, 
 in all cafes but the prefent, confidered the moil une- 
 quivocal and certain. This evidence is given in by 
 a cloud of witnefles, who, whilft they are bearing 
 their teftimony, condemn themfelves every fentence 
 they utter. If thefe men, who are confeffed by both 
 i\ jes to be both pious and learned, may be believed, 
 the caufe will molt certainly be determined againft 
 us : for there was never a clearer cafe. They unitedly 
 teitify that the fcripture mode of baptifm is immer- 
 fioa, but omit the practice. In this they condemn 
 themfelves. 
 
Serm. III.] of Baptism. ij 
 
 2. The fcripture fenfe, and, for aught appears, 
 the only fenfe, of baptifm, is, dipping, immerfion, 
 burying in water, being overwhelmed, and the like. 
 
 3. We are brought to this dilemma, either to com- 
 mence Baptifts, as to the mode, or do as our fathers 
 have done, confers the truth in theory, and neglect 
 it in practice. 
 
 SERMON III. 
 
 MATTHEW XXVIII. 19, 20. 
 
 Go ye, therefore, and teach all nations, baptizing them in the 
 name of the Father, and of the Son, and of the Holy Ghofi ; 
 teaching them to obferve all things whatfoever I have com- 
 manded you : And, lo, I am with you aiway, even unto the 
 end of the world. Amen. 
 
 JVlEN, brethren, and fathers, we are ft ill upon 
 a very important fubjecl — a fubjecT: which highly 
 concerns us as cbriftian? — a fubjccl in which our feel- 
 ings, our reputation, and our peace too, may not be 
 a little concerned. Many things, not to fay every 
 thing, call upon us not to go too fad ; and, at the 
 fame time, obedience to our common Lord forbids 
 all backwardnefs, in purfuing where his truth and 
 Spirit lead us. 
 
 All which I requeft of you is, with candor hear, 
 with readinefs obey, what truth (hall dictate. 
 
 Should we, after long and ferious- deliberation, be 
 obliged to believe and practice differently from what 
 we have heretofore done, we (hall be much expofed 
 to two things : one is, to be reviled ; the other, to 
 revile again. What we (hall need is, patience to bear 
 the one, and grace that we may avoid the other. 
 
2S The Mode and Subjects [Scrm. Ill; 
 
 Perhaps human nature is more inclined to nothing 
 than to an overbearing fpirit. It is perfectly confo- 
 nant with human nature to make ourfelves, and not 
 the fcriptures, the ftandard of both faith and prac- 
 tice. The natural confequence of this is cenfure 
 againft all who dare to think, or act, as we do not. 
 To guard you againfl unreafonable and common pre- 
 judice, 1 will, foryourconfideration, fuggeft a thought, 
 which we may do well to remember ; and it is this : 
 many, who fliall believe and practice as we have long 
 done, may be as honed and faithful as we then were. 
 This being true, the following confequence is plain, 
 that the line of conduct which the Baptifls ought to 
 have practiced, in months and years pad, towards 
 us, the fame, if we be Baptifls, will it become us to 
 purfue with relation to others. It requires not much 
 forefight to difcover, that we {hall need much of that 
 wifdom which is profitable to direct. 
 
 Whilft it may be indifpenfable with us to ufe every 
 prudent mean to diffufe that light which God may 
 gracioufiy afford us, it will be our wifdom to do 
 every, thing in fuch a manner as not to heighten, but, 
 if poffible, to lower, the prejudices of good people. 
 
 Whilit you, my dear friends and people, know that 
 light chafe th away the darknefs, and that truth will 
 ultimately prevail againfl every error ; I folicit your 
 candor and prayerful attention, that error may not 
 be retained, or prevail againfl any of us, to our 
 wounding. 
 
 Our attention hath already been called to the 
 definition of a number of words, which relate to the 
 ordinance of baptifm, to the fcripture account of 
 baptifm, together with fome other texts, which were 
 fuppofed to throw light/upon the fubject, and alfo to 
 fome evidence in fupport of the given definitions. 
 As the great cmeftion turns upon what is commanded, 
 
Serm. III.] of Baptism. 29 
 
 and as that cannot be otherwife known than by 
 making fure the import of the words ufed, we (halt 
 therefore fearch for additional light and certainty, 
 by inquiring — 
 
 iv. How the apoflles and primitive chriftians- 
 underftood this matter, and how they practiced. 
 
 If this can be made plain, then, perhaps, your 
 mind will be fatisfied, and your judgments made up, 
 
 I proceed to lay the evidence before you. 
 
 There appears no neceffity of fpending time to 
 produce evidence that the apoftles underftood the 
 matter to be as I have proved to you that it was : 
 For they, no doubt, underftood the words which 
 Chrift (pake, and the commands which he gave ; be- 
 fides, if the apoflles and primitive church practiced 
 thus, it is evident that they thus underftood it ; for 
 douhtlefs they, especially the apoftles, were honed 
 men, and practiced as they underftood Jefus Chrift 
 to have directed them. 
 
 I will here make two obfervations to you \ and I 
 wifh you to remember them. 
 
 The firft is, no perfon fhould, efpecially in impor- 
 tant matters, make up his judgment, that any parti- 
 cular fubject is true, till he has evidence of its truth. 
 
 1 he other is, the beft proof which the nature of 
 any cafe admits of, may and ought to be cenfidered 
 as evidence, and fo received by us, as to thofe things 
 we are called to believe and practice, 
 
 There are different degrees of evidence : the 
 higheft kind produces knowledge. When the evi- 
 dence is fmall, it produces a weak and dubiou? belief. 
 But where it is fuch that, on fuppofition the thing- 
 be true, the evidence could not be greater than it is, 
 there we are obliged to yield cur affent, and we do 
 violence to our reafon if we will not believe. 
 
 d 2 
 
2>o The Mode and Subjects [Serm. Ill; 
 
 The evidence, which we have with refpeel to the 
 praclice of the apoftles in the matter of baptizing, 
 differs in degree, and, in fome meafure, in kind, 
 from the evidence which we have refpecling the 
 praclice of the church in later ages as to the fame 
 matter. But if we have, with refpeel to the prac- 
 lice of both, the beft evidence which the different 
 cafes admit of, we are under obligation to believe 
 the evidence good, and the facts true which are 
 fupported by it. 
 
 We have much the fame kind of evidence with 
 refpeel to the praclice of the apoflles, which we have 
 as to the practice of the church for many ages after 
 them. Mr. Baxter, Bifhop Hoadly, and others, 
 teftify, that the apoftolic praclice was, immerfion. 
 We have, moreover, as to their praclice, a much 
 higher kind of evidence. In fupport of their prac- 
 tice, I fhall produce the belt kind of evidence, and 
 afterwards, whilft fpeaking of the praclice of the 
 church in fucceeding ages, may occasionally bring 
 forward fome of the other kind of evidence, in 
 fupport of the apoflles' praclice. 
 
 As to the praclice of the apoflles, in the adminif- 
 tration of baptifm, I oblerve, we have in the fcrlp- 
 tures four diftincl fources oi evidence. The 
 
 id Is this. When baptifm is mentioned by the 
 difciples and apoftles, and the common word is not 
 ufed, they uniformly employ one particular word, 
 and this word is of very determinate figniflcation, 
 and expreffes the bathing, or waffling, of the body 
 in water, as Heb. x. 22 : Having our bodies (lelou- 
 raenoi) washed with pure water. Acls xxii. 16. 
 Arife and be baptized, and (apolousai) waft, away 
 thy fms. 1 Cor. vi. 11. T$ut yezrc fGpo/ousastheJ 
 washed. By the determinate Signification of this 
 word, their praclice appears to be imraerfioa. 
 
Serm. III. ] Pj BaplL % 31 
 
 2. The apoflles were commanded to dip, immerfe 
 or plunge all over in water the perfons whom they 
 admitted to this ordinance. This is evident from the 
 determinate nullification of the word to baptize. 
 Says the command, Go ye, therefore, and teach all 
 nations, baptizing them, &c. We have before 
 proved what is the fignification of this word, and 
 confequently what Chrift commanded his difciples, 
 when he lent them to baptize. 
 
 I do not now fay that the apoflles immerfed any ; 
 but this is what I fay, they were commanded thus to 
 do. I leave it for you to determine, whether they 
 did, or whether they did not. 
 
 3. I obferve to you, that the New Teftament, 
 wherever it fpeaks of the apofdes baptizing any, fays 
 they immerfed them, or dipt them all over in water. 
 For this is the plain, literal and common, if not the 
 only, fignification of the word. I flill leave it with 
 you to determine whether the apoflles did, or did 
 not, practice thus. 
 
 Led feme of you may have forgotten what I have 
 before proved to you, and confequently entertain 
 fome doubt, whether baptifm may not fometimes 
 figoify the explication of water in a different way • 
 we will make two or three obfervations. 
 
 1. The plain, literal and common frniflcation of 
 the word is to immerfe, overwhelm, dip, or to plunge 
 ah over. 
 
 2. There appears to be no evidence, tl at it is 
 ever ufed, fo much as once, in any part oi the Bible, 
 to fignify the application of water in any other fenfe. 
 Even in thofe paftages where I have, in time pail, 
 fuppofed that the meaning might be, and probably 
 was, writhing* without immerfion, the fenfe appears 
 to be, putting into water or immerfion, and not 
 what we commonly underftand by the word waiting. 
 
32 The Mode and Subjects [Serin. III. 
 
 Of this you may be convinced, by confidering the 
 treatment to which the Jews were accuftomed with 
 refpeft to thofe veffels which were ceremonially un- 
 clean. They were to baptize them, or put them 
 into water, as you may fee, Levit. xi. 32: " And 
 upon whatfoever any of them, when they are dead, 
 doth fall, it fhall be unclean ; whether it be any 
 vefTel of wood, or raiment, or Jfkin, or fack ; what- 
 soever vessel it be, wherein any work is done, it mud 
 be put into water, and it fhall be unclean until the 
 even ; fo it fhall be cleanfed." 
 
 3. I will obferve to you, that it would, raoft visi- 
 bly, be a reflection upon the Great Teacher, who 
 came from God, to fuppofe that he fhould, when 
 appointing a pofitive inftitution, ufe words afide from 
 their plain and commonly received fenfe, that too 
 without giving any intimation of his ufing the words 
 in any fenfe differing from the common, efpecially 
 when he was fetting up a new inftitution, about 
 which his mod faithful followers could, in all fuc- 
 ceeding generations, know nothing but from the 
 words ufed in, and about, the inftitution. Does not 
 all this appear plain and reafonable ? 
 
 Now the Bible, in the plain, literal and common 
 fenfe of the words which it ufes, fays, the apoftles 
 dipt, plunged or immerfed, all fuch as they admitted 
 to baptifm. You will judge for yourfelves whether 
 the apoftles pra&iced thus, or whether they did not. 
 
 4. The practice of the apoftles is farther illuftra- 
 ted and confirmed by what Paul tells the Roman 
 and ColofTian chriftians, with refpecl to what took 
 place when they received the ordinance of baptifm. 
 He fays to the former, " We are buried with him 
 by baptifm into death :" To the other he fays, 
 " Buried with him in baptifm." Paul fpeaks of this 
 matter as a thing perfectly underftood by chriftians 
 
Serm. III.] of Baptism. 33 
 
 in his time, and ufed it as an argument to promote 
 their weanednefs from the world, and growth in 
 fancYification. But have not you either pafTed over 
 tbefe and fimilar paffages, without noticing them, 
 or confidered them rather hard to be underftood ? 
 13ut how eafy is it tounderfland them, provided the 
 apoflles practiced as the fcriptures fay they did ! I 
 flill leave it with you to determine for yourielves, 
 how the apoflles practiced. 
 
 This is the bed evidence which the nature of the 
 fubject admits. This matter, the apoflles' practice, 
 was tranfacted many ages fince. We have the tes- 
 timony of the fcriptures as to what it was ; this is 
 evidence enough : however, we fhall occafionaliy 
 add the teflimony of men. 
 
 We: fhall now attend to the practice of the church, 
 and difcover, if we can, how it was for ages after 
 the apoflles. The befl evidence which this part of 
 my fubject admits is that of human teflimony*. I by 
 no means reft the merit of the caufe on this evidence. 
 At the fame time, it may weaken the prejudices of 
 fome,. and be a mean of confirming others in the 
 belief of the truth. 
 
 It appears fo plain a cafe, that we can hardly 
 refufe affent to it, that as the church hath, for a 
 feries of ages, practiced, fo have they believed. When 
 we fhall fee what their practice hath been, we fhall 
 the more eafily concede that their belief hath been 
 fimilar. 
 
 * Chrift's promife to his apoflles, to their fucceffors, and to the 
 church, may afTure us, that the ordinance of baptifm, by which his 
 people fhould be diftinguifhed from the world, would ever con- 
 tinue. Therefore could we know what the church hath always 
 practiced, efpecially that part of it which hath been mod feparate 
 from the world, then their practice would afford a flrong argu- 
 ment in favor of what the inftitution intended. 
 
34 The Mode and Subjects [Serm. III. 
 
 What is nowbefore us is to produce and to receive 
 evidence relative to the practice of the primitive 
 church. It is the following : — 
 
 i. This evidence confifts in the united teftimony 
 of both thofe who practiced the administration of the 
 ordinance by immerfion, and thofe who ufed fprink- 
 ling, and called it baptizing* 
 
 Mofheim, a very noted church hiftorian, and not 
 Very friendly. to the Baptifts, bears direct teftimony, 
 that John, ChriiVs forerunner, and the church, in 
 the firfl ages of chriftianity, practiced immerfion as 
 the mode of baptizing* The following you may 
 take as a fample of his evidence. " The exhorta- 
 tions of this refpectable MefTenger (John) were- not 
 without effect, and thofe who, moved by his folemn 
 admonition, had formed the refolution of correcting 
 their evil difpofitions, and "amending their lives, were 
 initiated into the kingdom of the Redeemer by the 
 ceremony of immerfion, or baptifm*." 
 
 Speaking of the church in the fecond century, he 
 fays, " The perfons that were to be baptized, after 
 they had repeated the creed, confeiTed and renounced 
 their fins, and particularly the devil, in his pompous 
 allurements, were immerfed under water, and re- 
 ceived into Chrift's kingdom by a folemn invocation 
 of Father, Son and Holy Ghoft, according to the 
 express command of our bleffed Lordf." 
 
 The Doctor, fpeaking of fome inferior fects of the 
 feventeenth century, and particularly of a feci called 
 Collegiants, fays, " Thofe adult perfons, that defire 
 to be baptized, receive the facramentof baptifm ac- 
 cording to the ancient and primitive manner of cele- 
 brating that inditution, even by i?nmersion\" 
 
 * Century I. chap. iii. feet. 3. 
 
 f Century II. Part ii. chap. v. feet. 12. 
 
 j Vol. v. p. 488. American Edition. 
 
Serm. III.] of Baptism. $$ 
 
 Mr. Bailey, in his Etymological Englifh Diction- 
 ary, fays, " In ancient times, this (baptifm) being 
 performed by immerfion, the perfons fo initiated 
 went into a river, &c. and were plunged. ** 
 
 John Calvin, in his Institutions, book IV. chap, 
 xv. feci:. 19, fays, " It is certain that the manner of 
 dipping was ufed of the old church*" 
 
 Here are three fubftantial witneiTes. Thefe might 
 be fufficient, feeing there is not one to be found who 
 will, or dares, give direft and pofitive teflimony 
 againd the truth of what thefe affirm. But fince 
 there are an holt who (land ready to give in their 
 teflimony, even againft their own practice, we will 
 hear what two more of them will teftify, relative to 
 the important caufe now on trial. 
 
 Thefe two fhall be Dr. Cave and the famous Mr. 
 Baxter. 
 
 Dr. Cave, a great fearcher into antiquity, fays, 
 " That the party baptized was wholly immerfed, or 
 put under water, which was the common, constant 9 
 and universal cuftom of thofe times ; whereby they 
 did fignificantly exprefs the great end and effects of 
 baptifm, representing Chrift's death, burial and re- 
 furre&ion, and, in conformity thereto, our dying 
 unto fin, the deftruclion of its power, and our refur- 
 re&ion to a new courfe of life*," &c. 
 
 Mod remarkable is the teilimony which Mr. 
 Baxter gives to this truth, in the following words : 
 " It is commonly confeffed by us to the Baptifts (as 
 our commentators declare) that in the apoftles' time, 
 the baptized were dipped over head in water, and 
 this fignifieth their profeflion both of believing the 
 burial and refurre&ion of Chrili, and of their own 
 dying unto fin, and living, or rifmg again, to newnefs 
 
 * Ten Letters. 
 
36 The Mode and Subjects [Serm. III". 
 
 of life, or being buried and rifen again with Chrift, 
 as the apoftle expoundeth baptifm, Col. ii. 12, and 
 Rom. iv. 6. And though (faith he) wc have thought 
 it lawful to difufe the manner of dipping, and to ufe 
 lefs water, yet we prefurae not to change the ufe 
 and fignification of it ; fo then he that fignally pro- 
 feffes to die and rife again in baptifm with Chrift, 
 doth signally profefs saving faith and repentance ; but 
 this do all they that are baptized according to the 
 apoftolic pfa&ice*.^ 
 
 As thefe witnefTes teftify, fo do all learned and 
 pious men who have critically attended to this fub- 
 ject, and afterwards given in any direct and pofitive 
 evidence upon the matter. 
 
 2. The evidence, as to the practice of the primi- 
 tive church, confifts in the teftimony of men to this 
 truth, that the church did for thirteen hundred years 
 practice immerfion, fome extreme cafes excepted. 
 
 The only evidence which I purpofe to give in fup- 
 port of this, for the prefent, is the teftimony of the 
 author of Ten Letters to bifhop Hoadly upon the 
 mode and fubjects of baptifm, and the confeilion of 
 Dr. Lathrop that it was even fo. 
 
 The author of the Letters afferts that this was the 
 practice of the church for thirteen hundred years 
 after the commencement of the chriftian era. Dr. 
 Lathrop afTents that this was the fact ; as you may 
 fee, by reading his four fermons on baptifm, where 
 he gives thefe letters a particular attention, and is 
 fuppofed to affent, where he makes no objection. 
 
 3. All the churches in Europe, Afia and Africa, 
 -ever have done, and do now, practice immerfion, fave 
 thofe who are now, or have been under the jurifdic- 
 tion of the pontiffs of Rome. 
 
 * Ten Letters. 
 
Scrm. III.] of Baptism. 27 
 
 The fame witnefies, who bore their teftimony to 
 the !aft particular, give in their evidence in fupport 
 of -this, and in the fame way ; the one afferting the 
 fact, the other ailenting that it is even fo. 
 
 4. The very reafons which have been given, and 
 which are ftill given, to juftify the contrary practice, 
 are a plain confefiion that immerfion, or burying the 
 fubje&s under water, was the practice of the apoftles 
 and primitive church in the ordinance of baptifm, 
 and what Chrift commanded to be done. 
 
 The reafons which are alledged why fprinkling 
 may be fubftituted for immerfion, are, the want of 
 health, in fome inftances where they fuppofe baptifm 
 to be neceflary ; the weaknefs of con dilution with 
 refpect to fome, and the coldnefs of climate with ref- 
 pect to many, and as to all in northern climes in the 
 wintry feafon. Here is a filent acknowledgement, 
 that it is not the inflitution, that it is not the per- 
 miflion, of Chrift, but mere accidental and local 
 circumftances, which make it lawful to lay by the 
 command of Chrift, and to receive in its ftead the 
 precepts and commandments of men. 
 
 Mr. Bailey fays, in his dictionary, that baptifm 
 was performed in the eaftern and warmer countries 
 by dipping the perfons all over, but in procefs of 
 time, in the weftern and colder countries, fprinkling 
 was fubftituted in the place of dipping. 
 
 Dr. Lathrop, in his Sermons, implicitly confefles 
 the following extracts to be both true and genuine. 
 
 Mr. Baxter, in his Paraphrase on the New Testa- 
 ment, obferves on Matth. iii. 6, " We grant that 
 baptifm then was by walhing the whole body ; and 
 did not the difference of our cold country, as to that 
 hot one, teach us to remember, • I will have mercy 
 and not facrifice* it mould be fo here." 
 
 e 
 
3 3 The Mode and Subjects [Scrm. III. 
 
 The author of the Letters to bishop Hoadly, in the 
 twenty-third page, writes thus : "Mr. Baxter, we 
 have already feen, excufes the matter by the cold- 
 riefs of our climate. Calvin, the celebrated reformer 
 of Geneva, obferves in his Expofition of A els viii. 
 58, 6 We fee here what was the baptifmal rite among 
 the ancients, for they plunged the whole body in 
 the water.' Now it is the cuftom for the minifter 
 to fprinkle only the body, or head, and he too ex- 
 cufes this fprinkling. but how, I cannot well recoi- 
 led, not having his book at hand." 
 
 Biihop Burnet, though he thus defcrihes the pri- 
 ir/uive baptifm, t; With no other garments but that 
 might ferve to cover nature, they at firft laid theoi 
 down, as a man is laid in the grave, and then they 
 faid thefe words, 1 baptize, or warn, thee in the name, 
 &c. Then they raifed them up again, and ckaa 
 garments were put upon them ; from whence came 
 the phrafes of being baptized into Chrifl's death, of 
 being buried with him by baptifm into death, of our 
 being rifen with Chritl, and of our putting on the 
 Lord Jefus Chrift ; of putting oil the old man, and 
 putting on the new;" and though he juilly obferves, 
 that facraments are pofitive precepts, which are to 
 be meafuied only by the inditution, in which there 
 is not room left for us to carry them any farther \ 
 yet forgetting his own meafure of the inuVitution, 
 viz. the party baptized was laid down in the water, 
 as a man is laid in the grave, he fays, " The danger 
 in cold climates may be a very good reafon for 
 changing the form of baptifm to, fprinkling*." 
 
 I propofc, for the prefent, to note but one quota- 
 tion more, and that fliall be in the words of Dr. 
 Wall, as quoted in the Letters. The Doclor in 
 
 * Burnet's Exposition of the Thirty-nine Articles. 
 
Serm. IIL] tf Baptism. 39 
 
 giving the reafonswhy, in Queen Elizabeth's reign, 
 the cuftom of dipping was laid aiide, cbferves, " It 
 being allowed to weak children to be baptized by 
 affufion, many found ladies and gentlemen firft, and 
 then, by degrees, the common people, would obtain 
 the favor of the pried to have their children pafs for 
 weak children, too tender to endure dipping in the 
 water*." Now, 
 
 v. It may be eafy for you to gather what is the 
 outward and viilble part; of the ordinance of baptifm. 
 
 It is to immerfe proper Tubj eels in water, in the 
 name of the Father, and of the Son, and of the Holy 
 Ghoft* This is the outward and vifible part of bap- 
 tifm, the fcriptures being judge; this literal and 
 plain meaning of the command being judge ; the 
 practice of the apoftles being judge ; the practice of 
 the church for more than a thoufand years beini: 
 judge ; and even if we appeal to thofe who refufe to 
 practice thus, they add their teilimony, that this is 
 what was commanded. They pretend not to fay, 
 that any new command hath been given, or that the 
 old one hath ever been changed. What {hall we 
 . fay to thefe things ! ! ! 
 
 I conclude, by fubmitting a qneftion, and a few 
 inferences, for your confideration. 
 
 The queftion is, If immeriion be from heaven, 
 and fprinkling from men, by what authority do we 
 continue the practice ? 
 
 The inferences are — 
 
 1. We, who call ourfelves Predobaptifts, are as a 
 houfe divided againft itfelf. To fay the lead, we 
 appear thus. Our champions will look us in the 
 • r ace, and allure us, that the Baptifts have plain fcrip- 
 ture for their mode, and yet we have a right to 
 
 * Vol: II. p. 30. 1 Ed. 
 
43 The Mode and Subjects [Serin. III. 
 
 choofe on the fcore of convenience, &c. what mode 
 is plcafing to us. Thus fay Calvin, Hoadly, Owen 
 and others : whilft: in their practice they have been, 
 in this inftance, like the fervant who knew but did 
 not his lord's will. Thefe good men have confeiTed 
 rather too much for the credit of their practice, and 
 our comfort while copying it. Many, however, 
 have rifen up in defence of our father's practice and 
 ours. They invent many ingenious hypothefes to 
 prove it from heaven, but not one affords a folid 
 -conclufion, which (hows it to be fo. 
 
 2. According to the light which for the prefent 
 appears, we cannot but conclude, that our definitions 
 of baptifm and to baptize are fcriptural, accurate 
 and juft. 1£ we will do the will of God, we mud 
 practice what he commands. 
 
 3. It appears that it is not left with us to choofe 
 what mode we will practice in administering or in 
 receiving the ordinance of baptifm ; for we find but 
 one mode to it : and we mufl practice this, or none. 
 We may fprinkle a perfon in the name of the Father, 
 &c. and we may wafti the face, or any part of a 
 perfon, in the fame facred name ; but it is not poffi- 
 ble to baptize a perfon in this way. For fprinkling, 
 or any final!, partial wafhing, never was, is not now, 
 nor ever wi!l be, what the fcriptures mean by chrif- 
 tian baptifm. 
 
 4. That a perfon rauft be greatly unacquainted 
 with the plain, literal, fcripture account of baptifm, 
 or extremely prejudiced, not to fay perverfe, to 
 .allirm, that the Bible fays nothing about immeriion, 
 or burying ia water, for baptizing. For it fpeaks 
 of this mode and no other, in the application of water 
 as a gofpel ordinance. 
 
 The Baptifts have for their mode the broad basis 
 of scripture, antiquity, and the uninterrupted, and 
 fomewhat universal, practice of the church, 
 
Serra. IV.] of Baptism. 4* 
 
 5. It appears that for well informed Pasdobaptifts 
 to oppofe the Baptifts, as to their mode of baptizing, 
 is very great wickednefs. For the Baptifts have the 
 advantage of plain and exprefs fcripture on their 
 fide, and the learned, critical and candid Psedobap- 
 tifts know it. 
 
 Ignorance is the beft and only excufe which we 
 •can make for ourfelves for any oppofition which we 
 hftve made againft the ancient and primitive mode 
 which the Baptifts have practiced in the adminiftra- 
 tion of the ordinance. Our contention in this 
 matter hath not been againft the Baptifts merely, 
 but it hath been againft their Lord and ours. 
 
 Dr. Lathrop appears generoufly to grant the 
 truth, that immerfion is fcripture baptifm, and only 
 contends that fprinkling be alfo allowed ; which 
 every candid mind would readily do, were there one 
 text of fcripture to fupport it. 
 
 6. No true chriftian, if he knew what he did, 
 would ever make light of immerfion, which the Lord 
 commands, and the Baptifls practice, as the mode of 
 baptizing, or more ftrictly, as baptifm itfelf. 
 
 SERMON IV. 
 
 MATTHEW XXVIII. 19, 20. 
 Go ye, therefore, and teach all nations, baptizing them in the 
 name of the Father, and of the Son, and of the Holy-Ghoft ; 
 teaching them to abferve all things whatfoever I have com- 
 manded you : And, \o, I am with you alway, even unto the 
 end of the world. Amen. 
 
 VV HILST difcourfnig to you upon thefe 
 words, I have, as I fuppofc, proved to you what is 
 the outward and vifible part of baptifm. You have, 
 
 E 2 
 
42 The Mode and Subjects [Scrra. IV. 
 
 to appearance, given a fcrious and folemn attention, 
 and, I hope, a candid one, to what hath been faid. 
 
 All which I ail: of you in this matter is, that you, 
 in the fph it of meeknefs, hear the whole, and then 
 judge and practice, in fuch a manner, as you cannot 
 refufe to do, without doing violence to your reafon, 
 and without difobedience to the command of Heaven. 
 
 Some of you may be afraid of difcord ; but 
 whence, I pray you, will difcord arife among brethren? 
 Will a candid, prayerful and felf-denying attention 
 to truth caufe this feared difcord ? Hath truth a 
 tendency to produce difcord among the faithful fol- 
 lowers of the Lamb of God ? I know that once, 
 when Chriit preached the doctrines of the crofs, 
 multitudes of profefling difciples went back, and fol- 
 lowed no more with him. I hope it will not be thus 
 with any of you. But, my brethren, however it 
 may be with any of you, one thing is clear — I ought, 
 1 mud, declare to you, fo fad as I profitably can, all 
 thofe truths of God, which appear neceflary to build 
 you up in found faith and holy practice. 
 
 As I have faid before, fo fay I unto you again, 
 that all which I afk of you is, to give truth a candid 
 hearing, and yield your aifent, when facts are plainly 
 proved. 
 
 Nothing mould, by me, be thought too much to 
 be done, to clear away from your minds the darknefs 
 of prejudice, together with an erroneous belief and 
 practice which you may have imbibed, in part, by my 
 means. I mall, therefore, in this difcourfe, after 
 haying attended to the purport, end or defign of 
 baptifm, anfwer fome objections, which may for the 
 prefent obfiruft the force of truth. 
 
 Before we proceed to the particular bufmefs of 
 this difcourfe, yon will, if you pleafe, attend for a 
 minute to a few ciueflions and their anfwers. 
 
Serm. IV.] of Baptism. 43 
 
 1. Is it not a plain cafe, that it is my duty to 
 deliver to you the whole counfel of God, according 
 to the bed light it may pleafe him to afford me ? 
 
 2. Is it not equally plain, that your duty is to 
 yield, not to me, but to the truths v/hich I deliver, 
 an obedient ear ? 
 
 3. Should you, from an uncandid and prejudiced 
 mind, refufe to be converted by the truth, will the 
 fault be mine ? 
 
 4. Should I exhibit full evidence, as to the fubjecT: 
 on hand, and exhibit that evidence clearly too, or 
 fhould it be that I have done this, and yet great 
 difficulties arife, will you be juftified fhould you lay 
 the blame to me ? 
 
 5. Should I teach you the truth, and produce all 
 the evidence which you can afk for, and you mould, 
 all, like faithful chriflians, believe it, where or 
 whence will arife any difficulty among us ? Should 
 any of you refufe to believe, will you charge your 
 difficulties to my account ? 
 
 6. Are not all of you determined that you will 
 hear candidly, and believe upon evidence ? 
 
 Ycu will pleafe to give a chriitian and judicious 
 anfwer to each of thefe queftions, and let your prac- 
 tice be conformed with the gofpel of our Lord Jefus 
 Chrift. 
 
 Having laid before you the principal part of the 
 fac"ts and evidence, which I intended, as to the vifible 
 and outward part of baptifm, now — 
 
 Lastly, The purport, end or deiign of the baptifmal 
 inftitution may call for fome attention. 
 
 The purport, end or defign cf this chriflian 
 ordinance, or inftitution, appears to be — 
 
 1 . For a dividing line between the kingdom of our 
 Lord, and the kingdoms cf this world. 
 
44 The Mode and Subjects [Serm. IV. 
 
 John was Chrift's forerunner : he was fent before 
 his face to turn the hearts of the fathers to the chil- 
 dren, and the difobedient to the wifdom of the juft : 
 to make ready a people prepared for the Lord*; 
 and that Chrift fliould be made maniftft to Ifrael, 
 therefore, fays John, am I come baptizing with 
 waterf. John's million comprehended a double 
 purpofe, to make ready a people, prepared for the 
 Lord, and to manifeft Him unto Ifrael. The people 
 which he inftrumentaily made ready, and prepared 
 to receive the Lord, he baptized ; and it appeals 
 from his rejecting many of the Pharifees and Sad- 
 ducees, that he intentionally baptized none otherj. 
 The whole difcourfe which he had with them, Matt, 
 iii. 7 to 12, is good evidence that he admitted none 
 to baptifm but fuch as brought forth viilble fruits of 
 repentance. Such perfons he admitted among that 
 people which he was making ready for the Lord. 
 This people were, when prepared, to compofe that 
 kingdom, or the beginning of that kingdom, which 
 ihall never be deftroyed, and which is an everlafling 
 kingdom, which (hall (land forever : Daniel ii. 44, 
 and vii. 27. This kingdom Chrift calls the kingdom 
 of heaven, and fays, it is not of this world. 
 
 It appears to be this kingdom which was now at 
 hand, ahnoft ready to be fet up, of which Chrifb 
 fpeaks to Nicodemus, when he fays, John iii. 5, 
 Except a man be born of water and of the Spirit, he 
 cannot enter into the kingdom of God. 
 
 All this does, for fubftance, meet the fentiment 
 of Baptifls and Pasdobaptifts on this fubject:. Both 
 fuppofe,that none can belong to this kingdom without 
 being born of water, or baptized. Both fuppofe 
 that men may profelTedly, or vifibfy, belong to this 
 kingdom, without being born of the Spirit : but, 
 
 * Luke i. 17. f John i. 31. \ Matr. iii. 7. 
 
Serra. IV.] of Baptism. 45 
 
 perhaps, neither the Baptids nor Pcedobaptifls, 
 would fay, that any do, drictly fpeaking, belong to 
 this kingdom, except they have been born of water 
 and of the Spirit. Our Lord faith, Verily, verily, 
 except a man be born of water and of the Spirit, he 
 cannot enter into the kingdom of heaven. If a man 
 cannot enter into this kingdom but in this way, he 
 cannot belong to it in any other. 
 
 Both fides grant, that baptifm, or to be born of 
 water, is the only way of admittance into this king- 
 dom. They are not fo well agreed as "to what it is 
 to be born of water, whether it be to be fprinkled, 
 warned, or immerfed. Concerning this matter you 
 mud judge for yourfelves. 
 
 This being agiven point, that thedefignof baptifm 
 is, that it fhould be for a dividing line between that 
 kingdom, which the God of heaven was to fet up in 
 the latter day, and this world, I would fugged for 
 your confideration — Which draws the line of fepara* 
 tion mod clearly between this kingdom and all other 
 kingdoms on earth ; to enter it by being fprinkled ; 
 or by being vifibly and actually buried in water, and 
 riling as it were from the dead, to join this kingdom ? 
 
 I will alfo fugged one thing more for your con- 
 fideration : Which hath the mod direct and natural 
 tendency to caufe Chrid's kingdom to appear to be, 
 as it really is, not of this world ? to have almod all 
 admitted into it, in infancy, and fo in unbelief, and 
 all by fprinkling, or by a little water put upon the 
 face, and the greater part of them living in open 
 wickednefs, or manifed unbelief, and unnoticed by 
 the church to which they are fuppofed to belong ; 
 or, to have none admitted but profefled believers, 
 and thefe admitted in a way which fignificantly fays, 
 that they turn their backs upon the world ; yea, 
 that they are dead to the world, and are rifen with 
 
46 ^he Mode and Subjects [Serm. IV. 
 
 Chrifl: ? I only Cuggeft this for your confideration. 
 I hope to attend to it in its place, but not to-day. 
 
 2. The purport, end or defign of baptifm appears 
 to he for a manifeftation, that the fubjefh of it have 
 forfaken all, yes, their own lives-, for Chrift's fake 
 and the gofpel. 
 
 How can this be more vifibly manifefted, than by 
 being buried with him in baptifm ? How can a man 
 more vifibly forfake all, than he does when buried ? 
 How can any one more manifeftly forfake his own 
 life for another, than by voluntarily fubmitfing 
 himfelf into the hands of another to be buried alive ? 
 
 Is not this agreeable to what Chrifl faith, Who- 
 foever he be of yen that forfaketh not all that he 
 hath, he cannot be my difciple ? 
 
 3. It appears to be for a reprefentation of our 
 being waflied from our fins in the blood of the Lamb. 
 
 John, the revelator, faith, fpeaking of Jefus Chrifl 
 the faithful witnefs, " Unto him that loved us, and 
 waflied us from our fins in his own blood. " This 
 is a figurative expreflion, fhowing at once the pro- 
 curing caufe, the blood of Chrift, and the gracious 
 effefr, our fouls purged from dead works to ferve 
 the living God. Can any natural fign reprefent this 
 more fully, than does baptifm, in which our bodies 
 are waflied with pure water ? 
 
 4. The purport, end or defign of this chriftiaa 
 ordinance appears to be for the promotion of piety 
 in individuals, and purity in the church. 
 
 What can have a.ftronger tendency to move the 
 heart of a chriftian to piety and weannednefs from 
 the world, than has the inftitution of baptifm ? feeing 
 at every remembrance of it, he is put in mind, how 
 Chrift died for sin, and how every one who hath 
 believed and been baptized, has by the ordinance 
 fjgnaily died to sin, been buried from the world, and 
 
Serm. IV.] of Baptism. 47 
 
 raifed again to newnefs of life. Hath not this ordi- 
 nance alfo an equally ftrong tendency to preferve 
 the purity of the church, mould it be adminiftered 
 as we have proved it ought to be, by fmmerfion only? 
 and fhould another thing be found to be true, that 
 vifible believers only fhould be admitted- to it, what 
 a world of unbelievers would this fhut out cf the 
 church ! How differently would the profefTed church 
 of Jefus Chrift appear from what it now does ! 
 
 If my information be correct, every natural born 
 fubjecl: of the crown of England is, according to the 
 laws of their national church, to be baptized 5 and 
 immediately confidered as a member of the church. 
 This is, indeed, confident, if all the parents have, in 
 any pad period, been pro ft ly ted to the chriftjap 
 religion, and if baptifm have come into the place of 
 circumcifion, and to be adminiftered to cLildren and 
 infants, as that was. 
 
 Not only fo, but probably nine- tenths of the 
 inhabitants of New England, if not of our nation, 
 belong to the church, according to the profeffed 
 belief of the Psedobaptids. Upon the fame princi- 
 ple I prefume that more than three-fourth's of all the 
 adults in this and the neighbouring towns belong to 
 the church, and have, if the principle be according 
 to the gofpel, a right to require admittance to the 
 Lord's fupper, and baptifm for their children. Then, 
 upon the fame principle, would their children be 
 members of the church, and entitled to all the privi- 
 leges of God's houfe, as they come to years, and 
 nothing fliort of grofs immorality could judify their 
 cxclufion. Does this look as though ChriiVs king- 
 dom were not of this world ? 
 
 5. The purport, end or defign of baptifm appears 
 to be well defcribed by Dr. Goodwin, in the follow- 
 ing words : " The eminent thing flgnificd and 
 represented in baptifm is not ffngly the bleed of 
 
48 The Mode and Subjects [Serm. IV. 
 
 Chrift, as it washes us from our fins, but there is a 
 further reprefentation therein of Chrift's death, burial 
 and refurrection, in the baptized : and this is not in 
 a bare conformity to thrift, but is a reprefentation 
 of a communion with Chrift in his death and refur- 
 reclion ; therefore it is faid, We are buried with 
 him in baptifm, and u herein we are rifen with him, 
 &c. And moreover, here it is that theanfwer of a 
 good confcience, which is made the inward effecl: of 
 this ordinance, 1 Peter iii. 21, is there alfo attributed 
 to Chrift's refurree*Hon, as the thing fignifled and 
 reprefented in baptifm ; and as the caufe ,of that 
 anfwer of a good conference, even baptifm doth now 
 fave us, as it is a figure of falvation by Chrift. " 
 
 6. The purport, end or defign of the ordinance 
 appears to be to point out, or ftiadow forth, the for- 
 givenefs or remiflion of fins, and the being cleanfed 
 from them. Hence the propriety of fcripture ex- 
 preilions, which are like the following : The baptifm 
 of repentance for the remiflion of fins, Mark i. 4. 
 Arife and be baptized, and wafh away thy fins, A£te 
 xxii. 16. Here it is worthy of the critical reader's 
 notice, that the word tranflated, wash away, is 
 apolousai, which fignifies to waft clean, or to wafh 
 out a ftain, as well as to wafh away. It is alfo 
 worthy to be bbferved, that the word loud, whence 
 this is derived, is the only word, or theme, fave 
 baptizb, which, in the New Teftament, fignifies to 
 wafh the body. This being well confidered, it 
 cannot be doubted, but baptifm is a moft figniricant 
 reprefentation of the remiflion of fin, or ciearifing 
 from it. 
 
 Lastly, The purport, end and defign of the 
 ordinance of baptifm appears to be, for an open and 
 maniieft declaration that thofe who receive it, do 
 heartily, and of a ready mind, put on Chrift, enter 
 into his fervice, receive him to be their Prophet, 
 
Serm. IV.] of Baptism. 49 
 
 Pried and King, and covenant to be for him, and for 
 him only. Accordingly it is faid, As many as were 
 baptized into Chrift, have put on Chrifr. : they have 
 put on his name, his felf-denying profeilion, his 
 (offering, defpifed, but glorious caufe. 
 
 Is the purport, end and dcdgn of baptifm as hath 
 been now dated, then the mode is immeriion ; and 
 thofe who change the ordinance from dipping to 
 sprinklings and apply it to unbelievers, pervert the 
 ordinance, lofe its import, and make it quite another 
 thing. This we have, for years, ignorantly done. 
 
 We will now attend to the arguments, which the 
 late Rev. John Cleaveland hath left us in fupport of 
 sprinkling, as being authentic baptifm. This Mr. 
 Cleaveland was, and 1 believe juftly too, efleemed as 
 one of the mod pious ar^j faithful fervants of Chrift. 
 Whilfl I was favour with aperfonal acquaintance 
 with hitn, he ItOoci very high in my eftimation, for 
 his unaltered piety, and fervent fimplicity, as a 
 preachy f the everlading gofpel. I dill reiam the 
 ■ an Le opinion of the good man. But great and good 
 men are not always wife. In any indance where 
 their wifdom hath failed them, we fhould be careful 
 how we follow. The Bereans would not take Paul 
 for a guide, without fird bringing him to the thmdard 
 of divine truth. The Bereans were judified. Should 
 we treat Mr. C. in the fame way, he could not, and 
 I am inclined to think he would not, though he were 
 living, condemn us. I might let his, works and 
 arguments in fupport of fprinkling deep, were it not, 
 that fome of you, my people, and perhaps others, 
 may by them, in one particular, be kept from 
 beholding Chrid, as in an open glafs. 
 
 The good man's object was, to prove that baptifm 
 by fprmkling is authentic, or is fcriptural ; or that 
 Sprinkling is baptifm. 
 
53 The Mode and Subjects [Serm. IV* 
 
 I will now lay before you bis fuppofed ftrong 
 arguments by which he fupports the validity of 
 jprinkling for baptizing. After dating the principles 
 of the Baptifts, as to the ordinance now confidering, 
 his 
 
 lfc Argument is, <( Their learned men know that 
 the word baptizo in Luke xi. 38, and baptismous in 
 Mark vii. 2 — $, are ufed to fignify the fame as niptb 
 is, i. e. proper wafhing, or making clean by the ap- 
 plication of water, in cafes that do not neceffarily 
 require dipping as the mode of waftiing." The anfwer 
 to this is : That neither the learned men among 
 the Baptifts, nor the learned among any other clafs 
 of men, know any fuch thing. Be fides, baptist he 
 in Luke, and baptismous in Mark, have reference to, 
 aud mean, a ceremonial, a religious, or rather, as 
 may be more properly called in thefe inftances, a 
 fuperflitious wafhing. What is meant by a ceremonial 
 wafhing you may fee by looking into rhe ceremonial 
 law: Levit. xi, 32, and in Numb. xix. 19, where 
 you will find that this ceremonial wafhing was, to 
 put into water, or to bathe one's flefh in water. You 
 hence fee that thefe two paffages, with which Mr. 
 Cleaveland lays the foundation of his fupport of 
 forinkling for baptifm, utterly fail him, and come in 
 as auxiliaries to confirm immerfipn as the only fcrip- 
 ture baptifm. I will not fay that niptb is never ufed 
 to fignify ceremonial wafhing, and fo intend the 
 wafhing, or putting the hands into water, (pugme) 
 with abundance of exa&nefs, as Dr. Doddridge ex- 
 pounds it; or up fo the elbows, as L' Enfant renders 
 it. But one thing is evident to all who will examine 
 the texts, and compare them with the ceremonial 
 wafhings of the ceremonial law, in conformity with 
 which the Jewifh doctors meant to have their tradi- 
 tional ceremonies, that baptizo and baptismos are not 
 
Scfm. IV.] of Baptism. 51 
 
 ufed in the fenfe in which niptb generally is. In 
 every point of view, Mr. Cleaveland's texts utterly 
 fail him, and go to deftroy the cuftom or tradition 
 he brought them to fupport. Befides, I do not find 
 that baptizo is ufed, in any place, for wafhing the 
 hands, or for wafhing or dipping a part of the body, 
 or any other thing. Mr. Cleaveland's 
 
 2d Argument is built upon Hebrews ix. 10, where 
 the apoftle fpeaks of {diaphoroh baptismois) divers 
 wafhings. Here, where the apoftle is fpeaking of 
 divers ceremonial wafhings, or bathings, Mr. Cleave- 
 land, without the lead poflible evidence, concludes 
 the apoftle means divers fprinklings. 
 
 The fame anfwer which was given to the firft 
 argument belongs to this, as Mr. Cleaveland has 
 produced no evidence, that (baptisrr.ois) wafhings, or 
 bathings, means fprinklings, fave that in the 13th 
 and 2 1 ft verfes. The apoftle makes ufe of the word 
 fprinkle, when fpeaking of the application of blood, 
 and fpeaking of the unclean, fays, they are rantized, 
 and adds, almoft all things are by the law purged, 
 catherized, not bapt,z?d^ with blood. It is not a little 
 furprifing that a man of Mr. C's good fenfe fhould fay, 
 and that Dr. Lathrop, and other men of erudition, 
 fhould follow him, in faying, thefe different iprink- 
 lings, in the 1 3th and 2 1 ft verfes, refer to baptismois 9 
 when, had they looked three words farther, they 
 would have found them to be, kai dikaiomasi sarkos 9 
 the literal Englifh of which is, " The ordinances of 
 God concerning the ceremonial rites of bloody facri- 
 fices ]" Had they looked into their Greek Tefta- 
 ments, they might, with eafe, have feen that their 
 argument would not bear examination. Surely, had 
 thefe gentlemen had the right of the queftion, they 
 never would have compelled the apoftle to explain 
 by the fprinkling of blood, what he meant by bathings 
 
5 1 The Mode and Subjects [Scrm. IV. 
 
 cr warnings with water. Perhaps a more forced 
 exposition, of fcripture is feldom heard. Befides, the 
 apoflle told them, by placing what is tranflatcd, 
 carnal ordinances, between clivers warnings in the 
 xoih, and fprinkling in the 13th and 21ft verfes, that 
 he intended no fuch thing as they fuppofed. If I 
 miftake not, Mr. C's 
 
 3d Argument is an attempt to prove that baptb 
 and baptizb are ufed to lignify fomething more than 
 10 dip, pat into water, &c. When the good man 
 brought forward his argument he forgot— &c. — 
 which belongs to his quotation from Dr. Gale, and 
 which includes immerfion and overwhelming, and 
 which comprifes the whole which Mr. C. has proved 
 that baptizb fignifies. But, waving his forgetf ulnefs, 
 we will attend to what he fays. All which he appears 
 to do here is, to fhow that baptb, or baptizb, are ufed 
 to wafh, dip and wet with fprinkling the dew from 
 heaven, and to overwhelm. That is, bapfo fignifies 
 to dip, put into water, wet with the dew of heaven, 
 &c. and baptizb fignifies to dip, put into water and 
 overwhelm. What is the confequence ? According 
 to Mr. C. it is this : Becaufe baptb is fometimes ufed 
 lo fignify one's being wet with the diftilling dew of 
 heaven, &c. therefore baptizb fignifies the fame thing: 
 Becaufe bapfo fignifies in one place to wafh without 
 dipping, therefore baptizb fignifies to wafh without 
 dipping ; and becaufe baptb is fometimes ufed to 
 iignify to colour, or (lain, by afpeifion or the like, 
 therefore baptizb is ufed in the fame fenfe ; therefore 
 fprinkling is authentic baptifm. What evidence, I 
 pray you, my hearers, is there in all this ? Yes, what 
 ihow or appearance of evidence is there in all this ? 
 Would ten thoufand fuch arguments afford you the 
 lead conviction, or gain your affent, where you had 
 a cent to lofe ? 
 
£erm. IV.] of Baptism. $$ 
 
 Every perfon of fenfe, who is acquainted with the 
 Greek, would, generally fpeaking, allow Mr. C's 
 premifes, that bapto, in different places, fignifies the 
 application of water in different ways ; and that 
 baptizo fometimes fignifies overwhelming. But no 
 perfon, who underftands the matter, will allow his 
 conclufion, for it hath no connection with the 
 premifes. 
 
 His argument, in plain Englifh, is this : The verb 
 to wet, fometimes fignifies to fprinkle, as in a heavy 
 dew we fay it fprinkles or wets ; the verb to over- 
 whelm fometimes fignifies to cover all over with 
 water, as is the beach, by the flowing of the tide. 
 Of confequence, to overwhelm is to fprinkle ; there- 
 fore to fprinkle is authentic overwhelming, or bap- 
 tifm. The fallacy of this argument is eafily detected, 
 and with the fame eafe may any one who knows the 
 different fignifications of bapto and baptizo^ uncover 
 die fallacy and complete inconclufivenefs of Mr. C's 
 argument. 
 
 The plain truth is, he hath done his fide a differ- 
 vice, for by fearching he hath found, and implicitly 
 acknowledges, though not intentionally, and (I fup- 
 pofe) without knowing it, that no inftance can be 
 found where baptizo fignifieth the application of 
 water by fprinkiing, or any other way, which does 
 not imply overwhelming, or wafliing, that is, a cere- 
 monial wafliing, which is bathing, or putting into 
 water. But — 
 
 4. There is another argument upon which Mr, 
 Cleaveland chiefly dwells, and upon which he appears 
 greatly to reft the defence of his whole caufe. It is 
 his flrong hoJdagainfl immerfion, and for fprinkiing; 
 and it is this : Baptifm with water, or baptifm as a 
 chriftian ordinance is to fignify Chrifl's baptizing 
 with the Holv Ghoft. I have no where found that 
 
54 The Mode and Subjects [_ Serm. IV. 
 
 he hath proved that this is the great and principal 
 thing which baptifm fignifies ; nor do I by any 
 means obtain conviction that the mode of baptizing 
 is to be determined, with certainty, from this par- 
 ticular thing, even fhould it be granted that one 
 important defign of baptifm is to fignify Chrift's 
 baptizing with the Koly Ghoft. But, as Mr. C. 
 feems to depend more upon theftrength of this argu- 
 ment than he does upon the ftnength of any other, 
 we will grant, for the prefent, that baptifm with 
 water was appointed particularly, if not mainly, to 
 ret forth the mode in which Chrifl baptizeth with 
 the Holy Ghoft. 
 
 Now the great queflion is, In what manner, or 
 mode, by fprinkling, or overwhelming, did Chrifl 
 Jefus baptize with the Holy Ghoft ? Mr. C in his 
 treatife, replies abundantly, by fprinkling, certainly. 
 We will put this fubjeft to the teft, by inftancK'\g 
 the moft remarkable feafon which ever was, in which 
 Chrift, in a molt remarkable, public and aftonifhing 
 degree, was baptizing with the Holy Ghoft. I pre- 
 fmne, were Mr. C. flow alive, he could not, with 
 any face of propriety, object againft taking as a 
 fample for the whole, the moft remarkable inftance 
 which ever hath been, and, perhaps, which ever 
 will be, exhibited of ChrihVs baptizing with the Holy 
 Ghoft. I am willing to fubmit the ttrong argument 
 of Mr. C. to this great fample of Chrift's baptizing 
 with the Holy Ghoft. Are not all you, my hearers, 
 willing to leave the weight of his argument to fuch 
 a decifion ? I am perfuaded, you all fay, Yes. 
 
 We will then bring his argument to the propofed 
 teft. 
 
 The inftance which we will take, for furely it is 
 the m.cil: aftonifhing one, is that which Chrifl: fore- 
 told, as related, fttfsT. 5 "• "Jfrtm truly baptized 
 
Serm. IV.] of Baptism. 55 
 
 with water, but ye {hall be baptized with the Holy 
 Ghoft, not many days hence. " The accomplishment 
 of this prediction and promife we have related in the 
 four firft verfes of the next chapter. It is thus : — 
 When the day of Pentecoft was fully come, they 
 were all with one accord, in one place. And fuddenly 
 there was a found from heaven, as of a rufhing, 
 mighty wind, and it filled all the houfe where they 
 were fitting. And there appeared unto them cloven 
 tongues, like as of lire, and it fat upon each of them. 
 And they were all filled with the Holy Ghoft. 
 
 Here was, truly, a wonderful inftance of ChriiVs 
 baptizing with the Holy Ghoft. 
 
 Here, 1. All the houfe was filled with the found, 
 wind or Spirit from heaven. 2. Cloven tongues, 
 like as of fire, and it fat upon each of them. 3. They 
 were all filled with the Holy Ghoft. 
 
 We here fee that they were all overwhelmed, for 
 all the houfe, where they were fitting, was filled, and 
 not only were they all overwhelmed, but they were 
 alfo filled. 
 
 It is left with you to determine, what becomes of 
 Mr. C's argument, upon which he lays fo much 
 ffrefs, and of which he fpeaks with fo much confi- 
 civenc^, and not unfrequently with an air of triumph. 
 Is there a word about fprinkling in any part of it? 
 or is there any thing which looks like it ? Does it 
 not look confiderably like immertion, or overwhelm- 
 ing ? At leaft, does it not favor immerfion, or over- 
 whelming, as much as it does fprinkling ? If fo, then 
 it proves nothing for fprinkling. It is left with you 
 to determine which fide it favors. 
 
 It is poilible, however, that fome of you may 
 fuppofe, that Mr. C. might intend that baptifm, if it 
 may be io called, which the Holy Ghoft minifters, 
 when it creates the foul anew. To this fuppofrtion, 
 
$6 The Mode and Subjects [Serm. IV. 
 
 I will juft obferve, " The wind bloweth (faith 
 Chrift) where it lifteth, and thou hearefl the found 
 thereof, but canft not tell whence it cometh, or whither 
 it gocth ; fo is every one that is born of the Spirit." 
 Would it not be extreme folly to fuppofe that water 
 baptifm reprefents the operations of the Spirit, when 
 none can know whence it cometh, or whither it 
 goeth ? It may reprefent the effect of the Spirit's 
 operations, and it is called, a being born, not fprink- 
 led, of the Spirit. 
 
 5. In reading Mr. C's defence of fprinkling, as 
 being authentic baptifm, I noticed but one more 
 diflinct argument, and it is this : 
 
 " N/pto, baptizo, louo, brecho, pluno, or apepluri° y 
 all fignify to wain." The concluiion which he draws 
 from this is, in fhort, the following : To baptize is 
 not to immerfe, but to fprinkle. I fee no connection 
 between his premife and conclufion. Befides, Mr. 
 C. tells us, page 80, that the Jews, by adhering to 
 the tradition of the elders, obferved the warning 
 of hands, and divers other things, as a religious 
 ceremony. Now, if all the words, which Mr. C. 
 mentions, ilgnify to wafh, and yet fome of them 
 fignify common wafhing, and another, and that 
 bapfizo fignifies ceremonial warning, and that be to 
 put into water, as is the cafe, what does his argu- 
 ment prove? It proves juft nothing to his point. Had 
 he proved, what he hath not even attempted, that 
 they al! fignify the fame kind of wafhing, and that 
 the warning fignified wasnotimmerfion,but fprinkling 
 only, then his conclufion would have followed, that 
 fprinkling is baptifm. 
 
 If the above arguments will not fupport Mr. C's 
 theory, it mud all come down, for they are the 
 fubftance, if not all the arguments, which he hath 
 adduced, and I prefunae better cannot be found. 
 
Serm. IV.] of Baptism. $y 
 
 I thought to have taken Dr. Lathrop's arguments 
 upon the fame fubje&into confederation ; but upon 
 re-examining them 1 find there is no material diflimi- 
 larity between his and Mr. C's ; they therefore both 
 fhind or fall together. A word or two however 
 may be here added. 
 
 Dr. Lathrop afTures us that Cyprian, who wrote 
 within about one hundred and fifry years of the 
 apoftles, fpeaking of fprinkling, fays, " In the facra- 
 ment of falvation (that is baptifm) when necessity 
 compels, the (hortefl ways of tranfacting divine mat- 
 ters do, by God's grace, confer the whole benefit." 
 The Dr. adds, "The ancients practiced immersion* ." 
 
 By this quotation of the Doctor's from Cyprian, 
 and confeffton of his own, being put together, it 
 appears, at once, that all his preceding arguments 
 are erroneous. For Cyprian does not intimate that 
 fprinkling was from heaven, but fays it was from 
 neceflity. Befides, his calling baptifm the ficrament 
 of falvation, fhows us the error, whence the necefHty 
 of fprinkling came, namely, a belief that theordinance 
 of baptifm was neceffary to falvation. This being 
 the cafe, and it alfo being true, as the Doctor ac- 
 knowledges, that the ancients practiced immtrfion, 
 fave when neceflity compelled, as they erroneoufly 
 fuppofed, the confequence is fairly this, that immer- 
 fion is from heaven, the ancients beino; judges ; and 
 that fprinkling is from men, from neceflity, or rather 
 from error. 
 
 1 thought to have added no more upon the 
 Doctor's mode of chriftian baptifm. However, one 
 argument ought to be taken out of his hands, left 
 it mifguide fome of his readers. He tells us that 
 baptizo, in Mark vii. and Lukexi. is ufed to fignify 
 
 * Page 24, 25. 
 
5$ The Mode and Subjects [Serm. V, 
 
 the application of water to the hands. The only 
 anfwer needed is, It is not thus faid in Mark, or 
 Luke, or in any other part of the Bible. When 
 the Do&or fhall re-examine the paffages, he will, 
 probably, fee the miftake. 
 
 Will gentlemen, and chriftians too, forever conr 
 tend a^aind immersion, the inititution of heaven, and 
 for fprinkling, which hath nothing but error and 
 convenience for its fupport ! 
 
 SERMON r. 
 
 MATTHEW XXVIII. 19, 20. 
 
 Go ye, therefore, and teach all nations, baptizing them in the 
 name of the Father, and of the Son, and of the Holy Gboft - r 
 teaching them to obferve all things vvhatfoever I have com- 
 manded you : And, lo, I am with you alway, even, unto the 
 end of the world. Amen* 
 
 1 HAVE confidence in you, brethren, that 
 ye will keep the ordinances, as I fhall deliver them 
 to you, and prove them to be from the word of the 
 Lord. 
 
 One thing I would dill know of you, my brethren, 
 whether you, like the more noble Bereans, will 
 receive the word with readinefs, fearching thefcrip- 
 tures, daily, that you may know the truth of what 
 you hear. 
 
 You will bear in mind, that whofoever loveth 
 father or mother, houfe or lands, wife or children, 
 more than Chrift, is not worthy of him. If, through 
 affection for any of thefe, you (hould refufe to obey 
 Chrift, it will be too evident that you love them 
 more than you do him, and fo are not worthy of him. 
 
Serm. V.] of Baptism. 59 
 
 Should you love any erroneous belief and practice 
 more than you do the truths of Chrift, you will, fo 
 far as you manifefl it, prove that you are not worthy 
 of him. 
 
 Should you defpife me for delivering and vindi- 
 cating the truths of Chrift to you, you will, at the 
 fame time, defpife him. You will therefore give 
 good heed to what you fay, and to what you do, in 
 this matter \ for if it be of God, it will fland, and 
 none can overthrow it. It is hoped none of you 
 will be found fighting againft God. 
 
 This difcourfe may contain a review of what we 
 have palled over, together with fome application. In 
 my firft difcourfe to you on the fubjecl, which we 
 have dill before us, the following are the principal 
 things, to which we attended. 
 
 I. 1 propofed a number of plain truths, confldered 
 to be as firft principles, for your attention. 
 
 1. Baptifm is a pofitive infli union, about which 
 we can know nothing, as to its being a chriftian or- 
 dinance, but from Chrift, and thofe infpired by his 
 Spirit, have taught us. 
 
 2. All, which we are required to believe and 
 practice, with refpecl to the chriflian ordinance of 
 baptifm, is declared to us by Jefus Chrift, and by his 
 forerunner and apoftles. 
 
 3. When Jefus Chrift firft inftituted the ordinance 
 of baptifm, he no doubt delivered his mind fo clearly 
 and fully upon the fubject, that his difciples and 
 immediate followers underftood and practiced, as he 
 would have them. 
 
 4. Every thing which hath, by the precepts and 
 commandments of men, been added iince, is afide 
 from the ordinance, and makes no part of it. 
 
 5. No man, or body of men, hath any more 
 authority to add to, or diminiih from, this ordinance, 
 
60 The Mode and Subjects [Serm. V. 
 
 than they have to inftitute a new one and call it 
 ChriiVs. 
 
 6. Whenever, and wherever, the ordinance of 
 baptifm is fo changed, as to lofe the intent of the 
 inftitution, then and there the ordinance is loft, and 
 becomes no chriftian ordinance at all. 
 
 II. I defined for your information a number of 
 words which appertain to the ordinance of baptifm. 
 
 We found ail thefe to be fuft as we might expect 
 to have found them, provided immeriion be baptifm, 
 or the mode in which it is adrmniftered. 
 
 Baptist erion, a pi ace in which to waili the bo^y. 
 Baptism, immerficn, or dippin > one all over in water. 
 Baptizd fignifles to dip, or wa(h, the body all overia 
 water. Lotto (a word feverai times ufed in reference 
 to, or fignifying the fame, as baptifm) is, to wafh, 
 to i infe, to bathe, &c. Then, 
 
 III. I fet before you all the texts in the New 
 Teftament which relate either to the baptifm of 
 John, or to that of our Lord Jefus Chrift. In the 
 next place, I propofed for your meditation the paf- 
 fages of fcripture where wafhing is mentioned, and 
 the Greek words which are ufed. I then called your 
 attention to thofe paifages in which fprinkling is 
 mentioned, and to the Greek words which are made 
 ufe of. Lastly, I read to you thofe fcrip^ures w T liere 
 to dip is mentioned, and alio the Greek wor^ s which 
 are rendered to dip. 
 
 In not one of the places, where ;ne ordinance of 
 baptifm is brought to view, c} we find one word 
 about fprinkling, or any thing which looks like it. 
 In every place, where t ;o dip is mentioned, we find a 
 near relation to baptifm ; every word which is ufed, 
 coming from the. fame root or theme, from which 
 baptizz comes. 
 
Serm. V.] of Baptism. 61 
 
 As to the word wash, we find no relation between 
 the words which fignify to wafh, and thofe which 
 fignify to baptize, fave in thofe few inftances where 
 the meaning is to wafh the body, or put into water, 
 or wafh, a thing all over. When we come to the 
 Greek words which fignify to fprinkle, we find no 
 fimilarity, or likenefs, between them and the word 
 to baptize. 
 
 In all the places where baptizing is mentioned, 
 not a word is ufed which looks like fprinkling ; 
 where fprinkling is mentioned, there Is not a word 
 ufed which appears like baptifm. 
 
 In my next difcourfe, I produced my evidence, that 
 my definitions of baptifm and to baptize were accu- 
 rate and jufl. I dwelt largely upon this evidence ; 
 for the merit of the whole fubjeft depends greatly, 
 if not entirely, upon the determinate meaning of the 
 words, which our Lord ufed in the inflitution of the 
 ordinance, and when fpeaking of it. When we 
 know the determinate fignification of his words, we 
 know what he fays, and what we ought to under- 
 fland by the words which he ufes. The evidence 
 which I produced, was, in fhort, the following. 
 
 i. The Greek Lexicon, Butterworth's Concor- 
 dance, Bailey's and Entick's Dictionaries, bear their 
 united teitimony, that the plain, literal and common, 
 if not univerfal, fignification of the words baptism 
 and to baptize, is immerfion and to immerfe, bury in 
 water, to dip, or to plunge, a perfon all over in 
 water. Here are four learned and pofitive witneiTes 
 to the fame thing. Indeed, they give no other 
 fignification, fave it be to wafh, which we havefeen 
 intends a ceremonial wafhing, which is to put into 
 water, or to bathe. 
 
 2. I repeated fome of the attendant or circum- 
 ftaptial facts, which have relation to the ordinance 
 
di The Mode and Subjects [Serm. V. 
 
 of baptifm. John baptized in the river Jordan. He 
 was baptizing in Enon, near to Salim, becaufe there 
 was much %vater there, The word baptistery fignifies 
 a place in which to wafh the body all over. Baptism 
 fignifies to dip, to plunge, immerfe, or to wafh the 
 body all ever in water. B apt her fignifies one who 
 dips, plunges, or wafhes the body all over in water. 
 To baptize fignifies to immerfe, plunge under water, 
 or under any other liquid thing, or to dip, or to put 
 into water. To be baptized is to be plunged, 
 immerfed, or waflied all over in water. 
 
 Thefe things being true, is it not eafy to determine 
 what the ordinance of baptifm fignifies ? 
 
 3. The words baptismos and baptizo have two, and 
 only two, tranflations in the New Teftament. Thefe 
 two are baptism and washing. Where their meaning 
 is wafhing, or where they are thus tranflated, it is a 
 ceremonial warning, which is to put into water, or 
 bathe the flefli in water, as you may fee, Levit. xi. 
 32, Numb. xix. 19. When they are tranflated 
 baptism 9 or to baptize^ the thing intended is the bap- 
 tifm of water, of fire, of fufferings, or of the Holy 
 Ghofl. 
 
 4. I brought forward feveral noted witneffes, to 
 bear their united teftimony, that I had given a juft 
 definition of the word baptizo ; thefe were, John 
 Calvin, Zanchius and Dr. Owen. 
 
 In the next place I mentioned to you that Paul 
 repeatedly ufes the word hub, where he means the 
 fame thing as where he ufes the word baptizo ; that 
 he ufes thefe words as fignifying the fame thing. 
 Whereas, loud fignifies to wafh and to bathe the body 
 in water, and confequently baptizo means the fame. 
 
 Lastly , I brought forward Paul's expofition of the 
 word baptis?n, and fhowed you, that he expounds it 
 as being buried with Chrift in baptifm, or inamerfion. 
 
Scrm. V.] of Bap lis m. 6$ 
 
 In my difcourfe, which I next preached to you, I 
 produced evidence, that the apoftles and primitive 
 christians, not only underftood the matter as Ihave 
 ddcribed it, bin: practiced accordingly. 
 
 In fupport of the apoftles' practice, I obferved, 
 that the word kub{ of determinate fignin'cation, which 
 they ufed to fignify their practice, or what was done 
 by them in baptifm, determines or fixes their prac- 
 tice to be immeriion. I farther obferved, that they 
 were commanded to practice baptifm, or to baptize, 
 as I have defenbed it ; and that the fcriptures teftify, 
 that they thus did ; and alfo that the apoftles fay, 
 the mode of baptizing in their day was, by burying 
 the fubjects in baptifm. 
 
 For witnefTes that the primitive church practiced 
 immeriion, we have Mofheim, Bailey, Calvin, Bax- 
 ter, and many others, all agreeing in this one point, 
 that the mode of baptizing, or baptifm itfelf, among 
 the ancients, was immeriion. We have alfo evidence 
 that the church thus practiced, for thirteen hundred 
 years, fome extreme cafes excepted. Moreover we 
 have evidence that all the church, in Europe, in 
 Alia, and in Africa, fave that part of it, which is 
 now, or hath been, under the bewildering power 
 of the popes, do now, and ever have, practiced 
 immerfion. 
 
 Bolides all this, the very reafons which the Pa?do- 
 baptifts ailign, why they have laid afide immerfion, 
 fhow that fprinkling is Dot commanded by the Lord, 
 but is taught by the precepts of men. 
 
 You fee we have an ocean of witnefTes and 
 evidence againft us ; and all, or nighly fo, from our 
 own denomination of chriftians. What a world of 
 evidence might we reafonably expect that the Bap- 
 tifts would be able to bring for themfelves and againfr. 
 us and our practice, would we hear them, when our 
 
#4 The Mode and Subjects [Serm. V. 
 
 own fide bring (o much againft their own practice 
 and for theBaptifts ! Befides, this evidence appears 
 to Hand in its full force againft us, there being no 
 oppofite evidence to weaken its force. Indeed we 
 are, in this matter, much like criminals, who plead, 
 at leaft the leaders of them, guilty to the whole in- 
 dictment. However, fome have made a full plea of 
 not guilty, but in part. At the fame time, numbers 
 of them, in their plea, have convicted thcmfelves of 
 being guilty throughout. 
 
 In the l.tft difcourfe, after holding to your view 
 the purport, end and defign of baptifm, I examined 
 one of their picas of, not guilty. But what evidence 
 did the good inaii give of his innocence ? Can the 
 largelt ftretch of charity allow more than this, he 
 knew not what he did? Was truth ever brought to 
 fuch ftraits as to require to be fupported by fuch 
 
 arguments ? 
 
 APPLICATION. 
 
 From a review of the whole fubjeft, the following 
 appear to flow as necefTary confequences. 
 
 i. Whether we allow immerfion to be the fcrip- 
 ture mode of baptifm, and the only one which it 
 requires, or not ; one thing is clear, that we have as 
 much evidence of its being fo, as we could have, on 
 iuppofition that it were. 
 
 The fcriptures declare, in various ways, that this 
 is the mode, and mention no other. The fcriptures 
 expound ihemfelves to mean immerfion, or burying. 
 
 We find not a fmgle trace, in all the fcriptures, 
 where the ordinance is fpoken of, of any thing fhort 
 of immerfion being mentioned. 
 
 Good men, who are fkilful in the true import of 
 words, have agreed, that the plain., literal and accu- 
 rate meaning of the word, fo baptize, is to immerfe 
 
feerm. V.*] of Bap/ism. 6$ 
 
 or bury in water, &c. Nor have any been able to 
 fhow that in any part of God's word it hath any 
 oppofite meaning or application. 
 
 The church of Jefus Chrift have, in all ages, un- 
 derftood the matter of baptifm as I have explained it. 
 We mud, however, except, for the lad three or five 
 hundred years, many of thofe branches of the church, 
 which have been, or are now, under the jurifdi&ion 
 of the church of Rome. The purport, end and 
 deilgn of baptifm alfo intimate to us, that this is the 
 manner of baptizing. 
 
 Indeed, if there be any words in the Greek lan- 
 guage by which the Lord of the Baptifmal Inftitution 
 could have told us what he intended, the words ufed 
 do this. For there are no two words in the language, 
 or, at leaft, none which have come to our knowledge, 
 which fo literally, fo uniformly, and fo exprefsly, 
 fignify to immerfe, or warn, or bathe the body in 
 water, as do the words bapiizb and hub. Hence, if 
 immerlion be baptifm, the Lord, if I may fo fay, 
 could not have told us of it in the New Teflament, 
 if the words chofen by the Holy Ghofl, do not 
 afford this information. If baptifm be immeriicn, 
 then the two mod fuitable words have been chofen 
 to exprefs it; but if fprinkling be baptifm, two words 
 which were farther from the point could not have 
 been found. We find no inftance, in the Bible, 
 where they are thus ufed. In fliort, no two words, 
 which mention the application of water in any way, 
 are farther from the idea of fprinkling, than are thofe 
 two which are ufed when baptifm is intended. It 
 therefore appears that whiift we have ufed fprink- 
 ling for baptifm, we have departed from the plain 
 and primitive import of the words ufed, as far as we 
 could without a complete omiffion of water. None 
 can be at farther remove from the inflituted, fcripture 
 
 g 2 
 
6$ The Mode mid Subjects [Serm. V. 
 
 baptifn, than we have been, without denying it ia 
 whole.. 
 
 2. Error is very infmuating and deceiving. Surely 
 it hath proved thus in the fubjeft of fprinkling. 
 
 Cyprian, who wrote within about a hundred and 
 .fifty years of the apoflles, fpeaking of fprinkling, 
 fays, as quoted by Dr. Lathrop, " In the facrament 
 of salvation (i. e. baptifm) when necessity compels, the 
 Shorted ways of tranfa&ing divine matters, do, by 
 God's grace, confer the whole benefit. " Here we 
 fee the origin of fprinkling for baptifm. 
 
 It was an early error in the church, that baptifm 
 was neccifary to falvation. Hence, when it was 
 judged, that life would be endangered by immerfion, 
 the perfon mud either lofe his life by baptifin, or lofe 
 his foul for want of being baptized, or fome other 
 mode mud be invented. Or, if the lick perfon was 
 nighly dying, he mud be baptized without immer- 
 iion, or probably lofe his foul, before he could be 
 conveyed where the ordinance might be adminidered. 
 Under thefe circumftances, man's fruitful invention 
 devifed fprinkling as a fubditute for baptifm. Here 
 is the origin of fprinkling, as the ancients have 
 told us. 
 
 In procefs of time, found ladies and gentlewomen 
 wifhed to. have fprinkling fubdituted for baptifm in 
 their.behalf ; afterwards others, till at lad, it became 
 a general cuftpm in many of the European nations. 
 In the mean time, the Baptids, and many others, 
 objected againd the practice, as being contrary from 
 the command of Chrid. Hence arofe the neceifity 
 .of defending it, or elfe have it confideixd as a de- 
 parture from the faith. Matters being thus, the 
 invention of many was in full exercife to defend 
 fprinkling, as being of divine origin. A number of 
 ccremcnla! rile? c: ihoLcvh>::ii bw i rei&d into 
 
Serm. V.] of Baptism, 6y 
 
 this fervice ; feveral palTages of the Mew Teftament 
 were wrefted from their natural meaning to a forced 
 interpretation ; and out of the motley mixture were 
 formed what were ftyled arguments ; but fuch argu- 
 ments can (land no longer than while prejudice lives 
 to fupport them. 
 
 However, the mod difagreeable part is, a good 
 •number of very pious and learned men have been 
 carried away in this whirlpool of deception. Their 
 being deceived has deceived others ; and we are, or 
 have been, among the deceived. 
 
 3, Sprinkling is not from heaven, but of men* 
 This too, If I miftake not, by the fully and fairly 
 implied conceilion of thofe, who have written in its 
 defence. 
 
 If from heaven, why, in the fir{f. place, ufe it only 
 when neceflity compelled ! as was fuppofed to fave 
 fouls from hell ? If from heaven, why, afterwards, 
 ufe it only in cafes of lefs urgent necelTity ? If from 
 heaven, why bring in the coldnefs of the country as 
 an excufe for uling it ? If from heaven, why not 
 mentioned in the inftitution of the ordinance, or in 
 fome palTage where mention is made of baptifm, or 
 in fome other place in all the writings of the Evan- 
 gelifts and Apoflles ? If from heaven, why not 
 intimated as being fo, by thofe who flrft. introduced 
 it ? If fprinkling be from heaven, why fo many 
 inconclusive arguments in its fupport ? Is the word of 
 God deficient in this particular, and hath it revealed 
 what cannot be fupported by it ? If from heaven, 
 why not commanded, enjoined, required, or fo much 
 as once hinted, as being the mode of a gofpel ordi- 
 nance, in any part of that revelation which we have 
 received from heaven ? 
 
 4. Another confequence is, That the fcripture 
 mode of baptifm is immerfion, and for aught we 
 
68 The Mode and Subjects \_ Serm. V. 
 
 know, the only mode, and necefTary to the adminis- 
 tration of the ordinance ? 
 
 This is the plain, literal, fcripture fenfe of baptifm, 
 therefore this is the plain, literal, fcripture mode. 
 The fcriptures mention no other mode, therefore this 
 may be, and is, for aught appears, the only fcripture 
 mode. 
 
 5. From what we have gone over, one thing 
 appears certain : That Chrifh never commanded any 
 of his followers to adminifter any gofpel ordinance 
 by fprinkling, and, at the fame time, to fay, I baptize. 
 For to do thus would be to command them to dp 
 'one thing, and to fay that they did another. 
 
 To sprinkle is to rantize, which hath no vifible 
 connection with baptifm. To fay, Chrifl commanded 
 his difciples to rantize, and, at the fame time, to fay, 
 We baptize, is what no chriftian would, knowingly, 
 be willing to fay. This would, if I miftake not, be 
 making Chrift the minifter of fin. But what 1 have 
 long, implicitly, though ignorantly, done, others may 
 tf ill do. 
 
 6. Another confcquence is, cuftom hath great 
 influence upon the human mind. It furely hath 
 upon us. For, even after we have full evidence that 
 fprinkling, for baptifm, is not from heaven, but was 
 the offspring of error, and foftered by the dark ages 
 of papiftical ufurpation, we are hardly perfuaded to 
 renounce it. But, my brethren, my expectation is, 
 that after you have fearched your Bibles through 
 and through, and find nothing of it there, you will 
 give it up. 
 
 Should the Lord enquire of us, why we fubftitute 
 fprinkling for baptizing, and fay unto us, Whence is 
 this fubfhtution, from heaven, or of men ? Would 
 there not be great reafonings among us what anfwer 
 Jo return ? Should we fay, From heaven 5 He might 
 
Serm. V.] of Baptism* Cg 
 
 reply, How do you prove it ? Should we fay. Of 
 men, then might he afk, Why do ye practice it ? 
 
 7. Another confequence is, we have the fame 
 kind of evidence, and perhaps more of it, that baptifm 
 is to be adminiflered by immerfion, or dipping, or 
 putting into water, than we have to fupport any 
 other gofpel precept, or practice. The evidence 
 which we have, in either cafe, is the fignification of 
 the words which are ufed to point out the thing to be 
 believed, or practiced. 
 
 Were it not for the influence of habit, orcuftom, 
 you would as readily and naturally conclude, from 
 the very words ufed, that immerfion, or dipping, or 
 warning the body in water, was the meaning of 
 baptifm, as that a religious eating of bread, and 
 drinking of wine, in commemoration of our dying 
 Lord, was the way to obferve the Lord's fupper. 
 
 8. We appear to be brought to this dilemma : 
 We mud either embrace the tradition of the elders, 
 for the rule of one part of our practice ; or we mud 
 no more fprinkle, and call it baptifm. 
 
 9. Another confequence is, Thofe who firfl 
 introduced fprinkling for baptizing, had no more 
 right fo to do, than they had to inftitute a new rite, 
 or ordinance, and call it Chrifl's. 
 
 What authority have we to follow their erroneous 
 and hurtful practice ? 
 
 10. We have another confequence worthy of 
 coufideration, and it is this : The chriflian ordinance 
 of baptifm is a mod folemn and fignificant ordinance, 
 and of very high importance. 
 
 I fpeak not of the vifible, or actual, adminiftration 
 of it, in particular ; for I never faw it adminiflered, 
 as Chrift hath delivered it to his people. But I 
 refer to the purport, end and defign of it. It is, 
 among many other things, the great dividing line, 
 
jo The Mode and Subjects [Serm. V* 
 
 which heaven hath appointed to be drawn between 
 the vifible kingdom of Immanuel, and the men of 
 this world. Donbtlefs there- are a large number 
 who belong to Chrifl's invifible kingdom, who are 
 not, ftrictly fpeaking, or regularly, in his kingdom 
 visibly, having not fubmitted to this ordinance, 
 which is the great and important line of diftinclion. 
 
 ii. It appears that we are, truly, in a trying 
 flate. We mult depart, in one inftance, from a 
 long habit, or continue to do as we have done, and 
 yet not be able to vindicate, by the fcriptures of 
 truth, our own conduct. 
 
 Lastly, We come, at length, to the anfwer of this 
 old and -difficult and perplexing queftion : Where, 
 and when, did the religious feci:, called Baptifts, 
 arife ? The anfwer is, plainly, this. They arofe in 
 Judea, at the time when John came, preaching in the 
 wildernefs the baptifm of repentance. I mention this 
 confequence with confiderablc alTurance, becaufe the 
 New Teftament abundantly favors it, and no man 
 is able to contradict me. Should any attempt it, he 
 will fail for want of evidence. I mould, not long 
 fince, have been gratified, could I have found their 
 origin any where in the dark ages of popery, or at 
 the commencement of the reformation, among the 
 famous enthuiiafts of Germany, Holland, Switzer- 
 land, or Weftphalia. But, after having long pur* 
 fued the perplexing refearch, I found their origin 
 where I lead of all expected it, in Enon and Jordan. 
 
 A few queftions are now to clofe the prefent 
 fubjecl:. 
 
 i. Is not immerfion the fcripture baptifm ? 
 
 2. Is fprinkling a mode of baptizing warranted 
 by fcripture ? If fo, where ? 
 
 3. Are Old Teftament rites to explain New 
 Teftament ordinances ? Is Mofes to correct what 
 Chrift hath left incomplete ? Is it fo ? 
 
Serm. V.] of Baptism. jx 
 
 4. Will Chrift approve of that practice of men, 
 which fo changes his pofitive inftitution, as to lofe, 
 greatly to lofe, the purport, end and defign of it ? 
 
 5. Was it ever right, and is it now, for men to 
 change what Chrift hath commanded to be in per- 
 petual obfervation ? Did the fnppofed extreme cases 
 juflify this change at flrft, and will trifling incon- 
 veniences juftify us now ? 
 
 6. Will it be wife and fafe for us continually to 
 forfake the commandment of Chrift for the precepts 
 of men ? 
 
 7. Do you, my brethren, or can you, blame me 
 for wifhing you to keep the ordinances of Chrift as 
 he hath delivered them to the faints ? 
 
 8. Should I have manifefted myfelf your friend, 
 or Chrift's, if, after having found fuch a precious, 
 new and old treasure in his word, as is the chriftian 
 ordinance of baptifm, I had not ventured my life, or 
 in other words, my reputation, my eafe, my pro- 
 perty, and my every worldly confideration, to bring 
 it forth to your view and acceptance, that you might 
 more fully walk in all the ftatutes and ordinances of 
 the Lord blamelefs ? 
 
 One requeft, my brethren, I pray you to grant 
 me, and it is this : Search the fcriptures devoutly, 
 and follow me fo far as I follow Jefus Chrift, your 
 Lord and mine. 
 
ji The Mode and Subjects [Serin. VI. 
 
 SERMON VI. 
 
 MATTHEW XXVIII. 19, 20. 
 
 Go ye, therefore, and teach all nations, baptizing them in the 
 name of the Father, and of the Son, and of the Holy Ghoft ; 
 teaching them to obferve all things whatfoevcr I have com- 
 manded you : And, lo, I ara with you aiway, even unto the 
 end of the world. Amen. 
 
 1 HAVE already obferved to you, that 
 Chrift Jefus, the head of the church, and Lord of 
 all, was now conftituting his prefent and fucceeding 
 difciples to be apoftles unto all nations. My text is 
 their commiflion, and general and particular orders. 
 In it they are directed — 
 
 I. To go and difciple all nations. 
 
 II. To baptize them in the name of the Father, &c. 
 
 III. He directs thefe newly conftituted apoftles, 
 and all their fucceffors, to teach their baptized dif- 
 ciples to obferve all things whatfoever he had given 
 in commandment. 
 
 Lastly ', For their encouragement and comfort, he 
 adds, and, lo, I am with you alway, even unto the 
 end of the world. Amen. 
 
 What I purpofed to fay to you, particularly, 
 upon the fecond proportion, I have faid. I now 
 recur to the 
 
 I. Which contains Chrift's command to hisdhciples 
 to go and disciple all nations. 
 
 I have already fhowed you what baptifm is, and 
 the defign of it. I am now, if the Lord will, to lay 
 open what is commanded to be done, before baptifm 
 be adminiftered, alfo the evidence which the Lord 
 
Serm. VI.] of Baptism. 73 
 
 may afford me to prove to you that my inftrncYion 
 is of him. 
 
 Your feelings, my brethren, and people, have no 
 doubt been highly wrought up, whilfl I have opened 
 before you one of the laws of Chrift's kingdom 
 amongfl men. I have fliil more things to fay unto 
 you, refpecting the rules and regulations of this 
 kingdom. 1 pray the Lord, that your minds may 
 be fo prepared to hear, that you may not forfake me, 
 and flee, as many of Chrift's profeffed friends did, 
 when he preached on a fubject which greatly crcfled 
 their prejudices and carnal expectations. 
 
 Your bufy minds, no doubt, will, before you are 
 aware, be enquiring w r hat great and good men, in 
 our days and in the days of our fathers, have f. 
 and thought of thefe things ; but we ihould look 
 farther back than to cur forefathers. The man 
 Chrift Jefus, and his infpired prophets and apoftle", 
 fhould be the men of our counfel. Should 1 fpeak 
 according to thefe, you may hearken to me with 
 fafety ; if contrary, convict me by the word and lef- 
 timony of Jefus C brill ; for I appeal to thefe, for by 
 them I ought to be judged. 
 
 One requeft, my hearers, I pray you to grant me, 
 namely — Lay prejudice allde, and let fcripture, 
 reafon and common fenfe be heard for a few minutes. 
 
 Surely you muff coniider my cafe more trying than 
 any of yours. For it is, perhaps, as difficult for me 
 to combat my own prejudices and carnal feelings, as 
 it is for any of you to contend with his : Befides 
 this, I have to look your prejudices in the face, 
 while I venture to bring any of your old practices 
 to the fcriptures for trial. Yes, more than all this, 
 I have many trials to encounter, which you have not, 
 nor can have. 
 
74 The Mode and Subjects [Serin. VI. 
 
 I jphduld not have made the attempt to bring our 
 former practice to the itandard for trial, had not my 
 difficulties been fo great, that I durft proceed no 
 farther, without proving my works. One of my 
 } radices hath been weighed in the balance, and is 
 found wanting. I am now, if my heart deceive me 
 not, willing to lead another of my works, or the 
 iubje&s on which fome of my works have been, to 
 the bar for trial. If this fhall be found of wood, 
 hay, or flubble, may the fire of truth burn it up, and 
 may the fire of love caufe me to rejoice while it fhall 
 be con fum in?. 
 
 The proportion which will bring this other of my 
 works to the trial is — 
 
 Chrifl commands his miniflers to go and difciple 
 all nations. 1 have engaged to be one of thefe 
 
 o o 
 
 miniflers. The command is, therefore, binding upon 
 me. I have gone forth, that I might obey. The 
 great thing to be determined is, whethe^fl have 
 underftood what it is to difciple, or to make difciples, 
 and have practiced accordingly. 
 
 The important queftion to be decided is juft this : 
 If I difciple any of you, who are parents, do I, as a 
 necefTary confequence, difciple all your children and 
 houfeholds ? 
 
 The only difficulty, in this queftion, relates tc* 
 children and houfeholds. What it is to difciple the 
 mailer of a family, is a thing in which chriftians 
 generally agree. 
 
 I ought jufl to remark to you, that tnatheteusate 
 to teach, is, in its literal and genuine fenfe, to dif- 
 ciple, or {o teach as to make difciples. 
 
 To bring the queftion before you as fully as I can, 
 I wifti you, each one of you, to fix his attention 
 upon fome one family in this town, in which family 
 
Semi. VI.] of Baptism* 7$ 
 
 not a chriftian is to be found. If each one have his 
 mind fixed upon fuch a Chriftlefs houfehold, I will 
 now put the queftion : — 
 
 Suppofe I, inftftimentally, difciple the father of 
 this family, do I, as a certain confequence, make 
 difciples of the whole family ? 
 
 Before you determine the queftion, it may be well 
 to fix in your minds what a difciple Is. Let the 
 fcriptures fpeak. The disciples were called chriftians 
 firft at Antioch : Acts si. 26. The com million which 
 Chrift gave to the fir ft minifters, and to all fucceed- 
 ing ones, as recorded Mark xvi. 15, 16", is, Go ye 
 into all the world, and preach the gofpel to every 
 creature; fee that bdlz^eth^ £r.c. Here a bcllcvr; ^ 
 the fame as a disciple. Here we fee", a difciple, in 
 the ieni'e of my text, is a believer, a believer inChritl, 
 a chriftian. This is theidea which the New Tefta- 
 ment, from beginning to end, gives us of a difciple. 
 There is, however, mention made of difciples, who 
 were fo but by profeffion, or who were vifible 
 difciples only ; not having the love of God in them. 
 
 Now try the queftion with refpect to both forts of 
 thefe difciples. 
 
 Suppofe I, inftrumentally, difciple the father of a 
 Chriftlefs family, do I as a neceffary confequence, 
 make chriftians of all his houfe ? You will pleafe to 
 make up your minds, on this queftion, decidedly. 
 
 Suppofe, again, that I, inftrumentally, difciple Hie 
 father of a Chriftlefs family, do I, as a neceffary 
 confequence, make visible difciples of all his family? 
 Let your minds be clearly determined as to the 
 anfwer. 
 
 Once more, fuppofe I, by delivering the Lord's 
 meflage, convert, or make a difciple of "the father of 
 a Chriftlefs family, do I, of neceilary confequence, 
 
7 The Mode and Subjects [Serm. VI. 
 
 make any one of his houfehold befidcs himfelf a 
 difciple*? 
 
 Let fcripture, let reafon, let common fenfe, let any 
 thing, fpeak, which will (peak the truth, and deter- 
 mine iheie queftions. Confider, take advice, and 
 fpeak your minds. 
 
 Can you fuppofe, or can you not, that to make a 
 father of a family a difciple, his wife, his fervants, 
 and his children, are all difciples of courfe, or of 
 neceflary confeqnence ? 
 
 Is not this a clear cafe ? and yet the great and 
 momentous fuhjecr. before us turns, altogether, upon 
 the anfwer of this queftion. 
 
 I; : ctifciniiag the father of a family renders all his 
 houfe difciples, they are all fubjecls of baptiim, they 
 have the fcripture qualification for it ; if it do not, 
 then they have not the qualification which my text 
 requires to be in thofe who are baptized. 
 
 You will judge for yourfelves whether houfeholds 
 do thus become difciples ; as for the reft, the fcrip- 
 tures determine : if they be difciples, they are to be 
 baptized ; if not, they are not to be. 
 
 I know what your anfwer mull be, for by incon- 
 teitible fa&s, in this town, the difcipling of a father 
 of a family does not difciple his houfehold ; it does 
 not even make them vifible difciples, or give them 
 even the appearance of being fo. 
 
 The following is for evidence, that perfons mud 
 be made difciples, before they are baptized. 
 
 i. John made his hearers difciples before he 
 baptized them. He required, in order for baptifm, 
 that they fliould bring forth fruits meet for, or as 
 evidence of, repentance : Mat. iii. 8, and Luke iii. 8. 
 
 * Prejudice nay reply, You are to difciple the houfehold by 
 baptizing them. This contradicts my text, that fays, difciple 
 them fir it. 
 
Serm. VI.] of Baptism. yy 
 
 2. Chriii's difciples baptized none but inch as 
 were made difciples firfl : John iv. i, 2. 
 
 3. Chrift, in my text, gives no liberty to baptize 
 any bat fuch as are firfl: difcipled. Yes, he com- 
 mands his minifters to difciple before they baptize. 
 
 The account which Mark gives us of the apoftles* 
 eomraiffion, and of the Baptifoial Infcitution, is con- 
 firming evidence in this matter : xvith chapt. 15th 
 and 16th verfes : 'Preach the gofpel to every 
 creature : He that believeth and is baptized,' &c. 
 Here, believing is put before baptifm. The way 
 adopted by fome to avoid the force of this text is, 
 if they be baptized, fay they, no matter when, before 
 or after believing. This way of getting clear of the 
 difficulty appears neither wife nor candid ; for it 
 injures the plain meaning of the text, and makes 
 Matthew's and Mark's account of the com million to 
 difagree. 
 
 What remains are a number of plain truths, fa&s 
 and confequences, which have a more near or remote 
 relation with the fubject on hand, and may ferve to 
 throw light upon it. 
 
 In the Firs r place, we may take notice of two 
 particulars, which, perhaps, havenot been fufficiently 
 noticed. 
 
 One is, the ceremonial law, and the covenant of 
 circumcifion which was annexed to it, appear to be 
 difannullcd and pad away. 
 
 The following may make this matter plain : The 
 difannulling or abolilhing of the law, we fee, Heb. 
 vii. 18. ' There is verily a difannulling of the com- 
 mandment going before, for the weaknefs and 
 unpromablenefs thereof.' Alfo,Gal. iii 19. 'Where- 
 foic then ferveth the law ? It was added becaufe of 
 tranfgreffions, till the seed mould come, to wh,m the 
 promise was made.' What feed this is, to whom the 
 
 H 2 
 
;o The Mode and Subjects [Serm. VI. 
 
 pfromrfe was made, we are told in the 16th verfe of 
 the lame chapter : " Now to Abraham and his feed 
 were the promifes made : He faith not to feeds, as 
 6f many ; but as of one, And to thy feed, which is 
 C brill." We hence lee, that Chriil was the feed to 
 v.hom the promifes were made, and that the lazu 
 (the ceremonial law) was added becaufe of tranf- 
 greilions, till the feed, i. e. Chriil:, fhould come. It 
 is hence plain, that the ceremonial law was to 
 continue no longer than till Chriil: came. 
 
 The covenant cf circumcifion appears fo be 
 annexed to this law. For fays Jefus Chriil, John 
 vii. 2?, If a man on the fabbath dav receive circum- 
 cision, that the law of Moses ihould not be broken, 
 are ye angry at me ? &c. 
 
 That this covenant of circumcifion, or the Sinai 
 covenant, which includes it, hath paiTed away, or is 
 difan nulled, fee Heb. viii. 13. * In that he faith jl 
 new covenant, he hath made the firft old : now that 
 which decay eth and waxeth old is ready to vanifli 
 away.' 
 
 Bcfides, circumcifion is, evidently, a very import- 
 ant part of that law, which is disannulled ; for faith 
 Fa til to the Galatians, chapter v. 2, 3, If ye be r/r- 
 cumcised Chriil fhall profit you nothing. For I teftify 
 again, lays he, to every man that h circumcised, that 
 he is a debtor to do the whole law. 
 
 It is hence plain, that the ceremonial law is no 
 longer binding ; and that the covenant of circum- 
 cifion, which was incorporated with it, hath vaniihed j 
 
 away. 
 
 The other particular is this : the promifes, which 
 were made to Abraham and his feed, were not made 
 to him in circumcision, but in unci r cum cision ; and 
 the covenant which was confirmed or God, to 
 a ]> -n h-vr} ;'n ChrPl-^ v:v3 while he was i n iwrircwiicisicn, 
 
 ****** J . r" * 
 
Serm. VI.] of Baptism. 79 
 
 and about twenty-four years before the covenant^oi 
 circumcision was given. Rom. iv. 8, 9, 10. — Gal. 
 iii. 16, 17. — Gen. xii. 3, 4. 7, and xvii. 10. 17. 
 
 Moreover, When Paul fpeajts. of the covenant 
 which was confirmed of God in Chrifc, he points out 
 the exact vear, when this was made known, or con- 
 firmed v\ith Abraham, as though he had aforefight, 
 as certainly the Holy Ghoir had, of the contention 
 Which fhould be long continued, for want of judi- 
 cioufly underlranding what covenant fhould be dis- 
 annulled, and what covenant the law could not 
 difannul. He tells us, Gal. iii. 1 7, That this covenant, 
 which cannot be made void, was four hundred and 
 thirty years before the law : whereas the covenant 
 of circumcifion was about four hundred and fix 
 years before the law, with which circumcifion was* 
 united.. 
 
 Seeing matters are thus, what, I pray you, my 
 hearers, have we to do wirh the covenant of circum- 
 cifion ? If we keep it, Chrift (hall profit us nothing : 
 if wc obferve fomething which we fubftitute in its 
 place, Chrill may profit us as little in fu h obfervance. 
 
 I know it will be all ed, Is not the church the 
 fame now, that it was in Abraham's day ? I an fiver, 
 yes, and the fame that it was in Noah's, Enoch's 
 and Adam's, and the fame that it ever will be. It 
 will be aiked again, is not the covenant the fame, 
 which it was in Abraham's time ? Yes, ihc covenant 
 which was confirmed of God in Chrifl i ; unchangea- 
 bly the fame ; but the covenant of circumcifion, 
 which God made with Abraham, renewed with 
 faac and Jacob, and folemnized with Ifrael in the 
 ildernefs, (Deut. xxix. 10, 11, 12, 13) is far from 
 being the covenant, the new covenant, which God 
 makes with the houfe of Ifrael in our day. J he 
 covenant cf circuraciiion was, more than leventeeti 
 
8a The Mode and Subjects [Serm. VI. 
 
 hundred years ago, decaying, waxing old, and ready: 
 to vaniih away. But you will again fay, is not the 
 church compofed of parents and children, and of 
 houfeholds, now, as it was in Abraham's day ? Let 
 Paul anfwer how it was (as touching the gofpel) in 
 Abraham's day and after. Rom. ix. 6, 7, 8. 'They 
 are not all Ifrael which are of Ifrael, neither, becaufe 
 they are the (ccd of Abraham, are they all children : 
 but in Ifaac (hall thy feed be called.' That is, they 
 that are the children of the flrlh, thefe are not the 
 children of God : but the children of the pro-mfe 
 are counted for the feed. Juit fo now. The children 
 of God, the children of the promife, are counted 
 for the (ccd, and compofe the church ; and of thofe 
 who appear thus ihould the vilible church be made 
 up, and of none elfe But, if bv the queition be 
 meant, Doss not church memberfhip defcend from 
 parents to children, and from mailers toftrvants, as 
 it appears to have done under the old covenant of 
 circumcifioii ? the answer is, The New Teitament 
 no where acknowledges, nor does it know, anv thing 
 about a church thus made up. 1 would that all 
 go -.id men would con fen t to take New Teitament 
 directions and examples by which to conftitute and 
 guide New Teftament churches. 
 
 But it will be aiked once more, Hath not baptiftn 
 .come into the place of circumcifion, and to be applied 
 to fi nilar fubjecls ? dnswer, Circumcifion was a 
 pofuive inilitution, and fo is baptifm. Abraham 
 and thelfraelifes knew nothing to whom circumcifion, 
 fhould be adminiftered, but as they received direction 
 from the Divine Inftitutor ; juit fo it is with refpeer. 
 to the adminiftralion of baptifm. The chriitians at 
 Antioch, the elders at Jerufalem, the church of 
 G ilcitn, and Paul and Barnabas, knew nothing of 
 baptifm being fubitituted for circuinciiion. A£b xv. 
 
Scrm. VI.] of Baptism. 8 1 
 
 i to 35 j Gal. iii. and v. chapters. We know- 
 nothing, and can know nothing", as to whom baptifm 
 is to be adminiftered, but from what Chrift hath 
 told us as to the fubjecls. Now — 
 
 Secondly, I afk what evidence have we from the 
 Bible that infants are to be baptized ? 
 
 You may reply, they are included in the covenant. 
 What covenant ? In that of circumcificn ? Surely 
 not, for that hath vanifhed away. If you fay, in 
 the covenant that was confirmed of God in Chrift, 
 I answer, it was not this covenant which entitled 
 Abraham's houfehold to circumcifion, therefore, 
 though your children be in this covenant, that does 
 not, of itfelf, entitle them to baptifm ; whether bap* 
 tifm be in the place of circumcifion, or not. You 
 will then fay, What can entitle our children, to 
 baptifm ? Answer^ Their being difciples, and fa 
 coming within the compafs, or pale, of the baptifmal 
 inflitution. 
 
 As we can know nothing of the fubje&s of baptifm, 
 any more than Abraham and Ifrael could of the fub- 
 je&s of circumcifion, but from what we are informed 
 in the inflitution, and in what is faid upon it, we will 
 inquire what the Bible faith of this matter. 
 
 If the Lord, in his word, hath not given us fufR- 
 cient inftruction upon this fubject, we mult practice 
 in the dark, for we have no where elfe to go. 
 
 We will begin with John. i. Did he baptize 
 any children ? We have no evidence that he did. 
 Befides, he told the multitude, which attended his 
 miniftry, not to plead Abraham, or Abraham's 
 covenant, as a title to baptifm. Matth. iii. 7, 8, 9, ic. 
 
 2. Did Chrift's difciples, whilil he was with them, 
 and whilil: they made and baptized more disciples than 
 John, baptize infants, or any vifibly unbelieving 
 children ? No evidence that they did. 
 
$2 The Mode and Subjects [Serm. VI. 
 
 ^. h there any evidence from my text, which 
 contains the words of the inftitution, that infants, 
 or unbelieving households, were to be baptized ? 
 None : but the contrary. 
 
 4. Is there any paifage in the New Tedamenf, 
 which commands, or fays fo much as one word, that 
 infants are to be baptized ? Not one. 
 
 5. Is there any example, which fhows, that the 
 apoftles baptized any upon the faith of parents, or 
 mafters, or upon the faith, or promifes, of any 
 others? 
 
 I know, rny brethren, there are three inftances, 
 which are ^uppofed, by fome, to favor the affirma- 
 tive of the queftion. I have rather been of the 
 fame opinion. If it be fo, may facts convince u-. 
 
 "We will look at each of thefe examples feparately. 
 
 The firit fuppofed example we find at Philippi. 
 Here was a woman, named Lydia ; fhe appears to 
 have been a woman of bufinefs. She belonged to 
 Thyatira, but was now at Philippi, probably felling 
 her merchandife, with feveral attendants. The 
 hiitory is thus related, A&s xvi. 13th, 14th, and 
 15th verfes. " On the fabbath day, we (Paul and 
 other difciples) went out of the city, by a river fide, 
 where prayer was wont to be made, and we fat 
 down, and fpake unto the women that reforted 
 thither. And a certain woman, named Lydia, a 
 feller of purple, of the city of Thyatira, who wor- 
 fhipped God, heml us, whofe heart the Lord opened, 
 that flie attended unto the things which were fpoken 
 of Paul. And when (lie was baptized and her houfe- 
 hold ihe befought us, faying, If ye have judged me 
 to be faithful to the Lord, coTnc into my houfe and 
 abide there.'' .426. 
 
 This is all we know of tl\e tnatter. She belonged 
 to another city. She worihipped God. She was, 
 
Serm.VL] of Baptism. 8$ 
 
 on the fabbath day, by the fide of a river, where 
 prayer was wont to be made. The Lord opened 
 her heart to attcc ) o what Paul faid. Her fervants 
 •were with her. She had a houfe, either her own, 
 or one taken for the time. She was baptized, and 
 her houfehold. As to her having infants with her, 
 you can tell, as well as I. Moreover, whether her 
 fervants believed the words of Paul, you can, if you 
 attend to the circumftances, form as correct a judg- 
 ment, perhaps, as any other can make up for you. 
 
 The things to be conlldered are, i. Lydia was a 
 godly woman. 2. She attended meeting. Paul 
 found her where prayer was wont to be made, where 
 religious women had been accuftomed to meet. 3. 
 She, like other religious people, took her houfehold 
 to meeting with her. 4. It appears that Paul bap- 
 tized none of her houfehold, but fuch as were with 
 her at the female praying meeting. 5. The flrong 
 probability is, that Lydia, being a pious woman, one 
 "■vho worshipped God, 'would (elect, for her atten- 
 tats, maidens or fervants who alfo were worfhippers 
 of God. In verfe 40, we are told, the apoftles 
 entered into the houfe of Lydia, comforted the 
 brethren, &c. You will weigh thefe circumftances, 
 and make up for yourlelves, fo far as you can, a 
 righteous judgment. 
 
 The next example is recorded in the fame chapter, 
 and appears to be in the fame city. The hiftory of 
 the matter is contained in the 2j5t.l1 verfe, and to the 
 34th. The noticeable fach,and on which we mull 
 make up our judgment, are — The jailor fays, Sirs, 
 What muft 1 do to be faved ? Paul and Silas an- 
 fwered, Believe on the Lord Jefus Chrift, and fhou 
 fhalt be faved, and dry houfe. And they fpake unto 
 him the word of the Lord, and to all that were in 
 his houfe. And he was baptized, he. and all Ms, 
 
$4 The Mode and Subjects [Serin. VI. 
 
 ftraiditway — and rejoiced, believing in God with ail 
 his houfe. 
 
 Mere are three things to be put together. i.The 
 word of the Lord Jems wasfpoken to them all. 2. 
 They were all baptized. 3. They all believed in 
 God. Whether here be any example of infant 
 baptifm, you will judge, each one forhimfelf. 
 
 As fome have fuppofed that this pafTage, and a few 
 oihers of fimilar import, afford an argument in favor 
 of fprinkling, it may be well to give it a moment's 
 consideration. Here we are told, that the keeper of 
 the prifon brought out Paul and Silas. Where he 
 brought them to feems plainly enough to be gathered 
 from the 3 2d verfe, in which we find them {peaking 
 to the jailor the word of the Lord, and to all that 
 were in his houfe. In the next verfe we are informed 
 that the jailor and all his were baptized. Where 
 they were baptized, we are not told. One thing 
 however is plain, it was not in the houfe, for in verfe 
 34 it is faid, When (i. e. after the houfehold wero 
 baptized) he had brought them into his houfe, i£* 
 fet meat before them, and rejoiced, believing in God, 
 with all his houfe. From thefe obfervations, the 
 following things appear : — 
 
 1. That Paul and Silas were in the jailor's houfe, 
 when they fpake the word of the Lord to all that 
 were in his houfe. 2. That when the ordinance of 
 baptifm was adminiftered, they were not in his houfe. 
 
 3. That the mode of baptizing then in ufe rendered 
 it inconvenient to be performed in the jailor's houfe. 
 
 4. After the ordinance was adminiftered, they went 
 kito the houfe. Mow this favors fprinkling 1 fee not. 
 
 The other fuppofed example is in 1 Cor. i. 16, 
 where Paul fays, I baptized alio the houfehold of 
 Strphanas. In the xvith chap. 15th verfe, we have 
 a fhort hiftory of Steplianas's houfehold ; it is thus, 
 
Serm. VI] of Baptism. 85 
 
 " Ye know the houfehold of Stephanas, that it is the 
 firft fruits of Acbaia, and that they have addicted 
 themfelves to the minifhy of the faints." Whether 
 there is here found any evidence of infantbaptifm,you 
 ■will determine for yourfelves. 
 
 6. Are the encouragements which are given to« 
 parents, in behalf of their children, made to their 
 having them baptized; or are the bleffings connected 
 with their dedicating them to the -Lord, and with 
 their bringing them up 'in his nurture and admonition ? 
 With which, your Bibles will inform yon. 
 
 7. Do we, or do any, pretend, that there is any 
 certain evidence, from either precept or example, 
 for the baptizing of infants ? Indeed there is none. 
 Probably not many fuppofe it. 
 
 8. Is there, as fome have affirmed, the fame 
 evidence for baptizing infants, that there is for 
 obferving the Lord's day, for admitting females to 
 communion, and which there is for family prayer ? 
 
 There is a day called the Lord's day, and religious 
 things were to be obferved.on it. Are there infants, 
 who are called baptized infants, and are they ta be 
 attended to as fuch ? 
 
 Females and males are declared to be all one in 
 Chrift, and fo fit fubjecls for the communion of faints, 
 Are infants unequivocally declared to be lit fubje&s 
 of baptifm ? 
 
 We have examples of family prayer, and are 
 commanded to pray with all prayer. Are there 
 fcripture examples of infant baptifm, and are we 
 commanded to baptize all ; and fo are infant: 
 included ? 
 
 9. Ought I to teach you infant baptifm* if our 
 Lord Jefus Chrift hath no where direftcil me to do 
 thus ? 
 
86 The Mode and Subjects [Scrra. VI. 
 
 10. Hath Jefus Chrift fpoken one word of baptifm 
 as being fubftituted for cireumcifion ? Hath he any 
 where commanded his miniilers to teach this fubfti- 
 tution ? 
 
 Thirdly^ Shall we go, and are we under the 
 neceiiity of going, to the taw and covenant of eir- 
 cumcifion to prove infant baptifm, when both this 
 law and covenant have Jong iince waxed old, been 
 repealed, and have perifhed ? Heb. vii. i8, 19, and 
 viii. 13. 
 
 But you will aik, Are not the bleflings of Abra- 
 ham come on the Gentiles? Ans. Yes. You will 
 then fay, Are not our children included in the 
 promife ? Am. If they be Chrift's, then are they 
 Abraham's feed, and heirs according to the promife. 
 Gal. iii. 29. Abraham's children, after the flcih, 
 were not included in the promife, as the Paedobap- 
 tiib of our day would have theirs. But you will 
 fay again, Are not our children included in the 
 covenant ? In what covenant ? In that of circum- 
 cifion ? Surely not. For though that covenant was 
 often renewed, yet it hath long fmce palled away. 
 Is your queftion this ? Are they not included in that 
 covenant, which was confirmed of God in Chrift, 
 twenty-four years previoufly to the covenant of cir- 
 cumeifton ? I anfwer, No man knoweth, nor can 
 know, but as your children give evidence, that they 
 poiTef: the Spirit of Chrift. But as I have obferved 
 to you before, fo I fay again, even were your chil- 
 dren included in this covenant, and faints ; this does 
 not of itfelf give them any right to baptifm, any 
 more, than Abraham's being included in the fame 
 covenant gave him a right to cireumcifion. This 
 covenant determines nothing as to the one. or the 
 other. The covenant of cireumcifion determined 
 who were to be circumcifed. So the ordinance or 
 
Serin. VI.] ifWpthm 87 
 
 inflitution of baptifm, determines who are to be 
 baptized. One determines no more who are to be 
 admitted to the other, than does the covenant of an 
 everlafting prieflhood (Numb. xxv. 13) determine 
 who mall be mini tiers in gofpel days. In fhort, 
 there is no arguing from one to the other in this 
 matter. They are both of them pofitive inftitutions, 
 and nothing can be known of either, but what is 
 revealed in its particular inflitution* 
 
 While viewing this fubject you will inquire, What 
 
 will become of our children ? I anfwer, God only 
 
 - knoweth. You may rejoin : But what {hall we do 
 
 for them ? Ans. Dedicate them to God, and, like 
 
 faithful chriflians, bring them up for him. 
 
 Fourthly, We will now attend to fome legitimate 
 coulequences which follow, upon fuppofition that the 
 fubjecis of baptifm are to be determined from the 
 . fubjects of circumcillon. 
 
 j. One confequence is, every man who is con- 
 verted to the chriftian religion is to be baptized, and 
 all his houfehold, though he may have three hun- 
 dred and feventeen training foldiers born in his own 
 houfe. Not only are thefe foldiers to be baptized, 
 but their wives, children, and all other fervants, who 
 belong to this great man's houfe. A thoufand 
 infijels are to be baptized, becaufe one great man, 
 their matter, is chriftianized. 
 
 2. Thefe foldiers, with their wives, children and 
 fervants, are all to be confidered and treated as 
 church members, or a being in covenant. I confefs 
 this does not look to me gofpel-Iike. 
 
 3. Another confequence is, the adults among 
 thefe, and among all others, who are baptized, are 
 not only to be admitted to the communion, but 
 required to come. 1 all:, could fuch a communion 
 be called the communion of faints ? — one great and 
 P'ood man. with hundreds of unconverted fervants. 
 
&8 The Mode and Subjects [Serm. VI. 
 
 4. All who have been baptized, and have not, for 
 rnifdemeanor, been expelled the church, have a right 
 10 baptifm for their children : and no man may 
 forbid them. 
 
 5. Another confequence is, notwithftanding 
 Chrift faith, My kingdom is not of this world ; yet 
 the regulations were fuch, efpecially the mean of 
 ad million into it, as ftrongly, and of infallible conff- 
 qwence, tended to make it of this world, and that 
 .abundantly fo. 
 
 6. Another confequence is, many learned and 
 pious miniiters of New England are inconfiftent with 
 ihefiifely.es, in requiring of perfonsbaptizedin infancy 
 a profeffion of experimental religion, as a term of 
 communion. It was not fo done in Ifrael. 
 
 7. Another confequence is, many of the fame pious 
 and learned miniflers are very inconfiftent with 
 themfelves, in refuiing baptifm to the children of 
 fuch as are, by their baptifm, in regular church 
 memberiliip, or in covenant, as it is termed. 
 
 I have taken, as you obferve, for granted, what 
 I d^ not believe to be true, that fprinkling, or a very 
 partial wafhing, is baptifm. 
 
 Lastly, Another confequence is, it doth, fo far as 
 it hath its perfect work, deftroy the very idea of the 
 gofpel church, contradict the prophets, and make 
 Paul, and others, fpeak not the truth, and it throws 
 us back to the ftate of the Jcwiili church. 
 
 Jeremiah, prophefying of the gofpel church, faith, 
 chap. xxxi. 31 to 34, Behold the days come, faith 
 the Lord, that 1 will make a new covenant with"* 
 the houfe of Ifrael, and with the houfe of Judah ; 
 not according to the covenant that I made with your 
 tafchers, in the day that I took them by the hand to 
 bring them out of the laud of Egypt ; — But this 
 {hall be the covenant that I will make with the 
 
Serm. VI.] of Baptism. 89 
 
 houfe of Ifrael, after thofe days, faith the Lord ; I 
 will put my law in thdf inward parts, and write it 
 in their hearts ; and will be their God, and they 
 (hall be my people. And they (hall teach no more 
 every man his neighbour, and every man his brother, 
 faying, know the Lord, for they (hall all know me, 
 from the lead of them, unto the greatcft of them, 
 faith the Lord. 
 
 If this means any thing, it certainly means that the 
 gofpel church (hall exceed jn purity the Jewifli 
 church ; that it mail, at lead, be compofed of pro- 
 feiling faints. lfaiah fays, chap. liv. 13, All thy 
 children ihall be taught of the Lord. The latter of 
 thefe pafTages, our Lord applies to the gofpel day, 
 John vi. 45 : The former is applied to the gofpel 
 church by Paul, Heb. viii. chap. 
 
 Mofes fays in Deut. xviii. 15, 19. The Lord thy 
 God will raife up unto thee a prophet from the midft 
 of thee, of thy brethren, like unto me ; unto him ye 
 ihall hearken. And it (hall come to pafs, that who- 
 foever will not hearken unto my words, which he 
 fhall fpeak in my name, I will require it of him. 
 
 This, and much more, Peter applies to gofpel days, 
 and to the gofpel church, Acls iii. 22, to the end. 
 Mofes truly laid unto the fathers, A prophet (hall 
 the Lord your God raife up unto you, of your 
 brethren, like unto me ; him (hall ye hear in all 
 things whatfoever he (hall fay unto you. And it 
 rfhall come to pafs that every foul that will not hear 
 that prophet, (hall be destroyed from among the people* 
 Yea, and all the prophets, from Samuel and thofe 
 that follow after, as many as have fpoken, have like- 
 wife foreiold of thefe days. Ye are the children of 
 the prophets, and of the covenant which God made 
 with our fathers, faying unto Abraham, And in thy 
 feed (hall all the kindreds of the earth be bkffed. 
 
 1 2 
 
go The Mode and Subjects [Serm. VI. 
 
 Unto youfhfl:, God, having railed up his fon Jefus, 
 fent him to blefs you in turning away every one of 
 you frcm his iniquities. 
 
 Through the New Teftament, the gofpel church 
 is, or appears to be, fpoken of as a fociety, nation 
 or church of faints ; and as being greatly different 
 from the nation of the Jews. But the fubjecls of 
 baptifm being determined by the fubjects of circum- 
 cifion brings the gofpel church as to its conftituent 
 materials, to the fame condition with the church 
 under the law of carnal ordinances. Indeed, what 
 Is now, generally, called the gofpel church is hardly 
 to be didinguiihed by its members from the old 
 Jewifti church. 
 
 Do not thefe things look as though the twelve 
 hundred and fixfy years of antichriiVs reign were not 
 wholly pad ? Is there not, my brethren, fome defiling 
 error at the root of all this ? Can fuch dreams as are 
 thefe confequenc.es, flow from a pure fountain ? 
 Indeed many good minifters of our land have long 
 fince djfeovered fome of thefe evil confequences, and 
 have laboured hard to rectify them. Prefident 
 Edwards, and manyothers, made anoble (land againft 
 this flood of corruption ; yet they difcovered not the 
 fountain, 'whence thefe flreams flow, and will flow, 
 till it be removed. Putting or miftaking the covenant 
 of circumcifion, for the covenant which was con- 
 firmed of God in Chrift to Abraham, twenty-four 
 years before circumcifion was known, and fubftitut- 
 ing baptifm for circumcifion, and determining the 
 fubjecls of one by the fubjecls of the other, without 
 any authority thus to do, have produced all this cor- 
 ruption, deception, and world of evil. Would good 
 rninifters be perfuaded to lay the axe at the root of 
 the tree, as John did, the evils would be foon 
 rectified. 
 
Serm. VI.] of Baptism. 91 
 
 The fubje&, on which we now are, is of fuch high 
 concernment to the church of Chrift, generally, and 
 your conviction of the truth of it, being almoft, or 
 quite, effential to our future peace and union 
 together, I would willingly omit nothing which might 
 chafe away your darknefs, and caufe the true light 
 to appear. I will, therefore, add here the hiffory of 
 infant baptifm. Should we find that infant baptifm 
 is of men, as we have already found fprinkling to be, 
 it is hoped that you will either give it up, or prac- 
 tice it as being of man's device, and not, as Mr. 
 Dickinfon would have it, as belonging to infants by 
 divine right. 
 
 The firft information which we have of infant 
 baptifm is about the middle of the fecond century ; 
 about which time Irenaeus, in one of his cpiftles, has 
 the following fentence : "The church received a 
 tradition from the apoftles to adminifler baptifm to 
 little children or infants*." 
 
 The next account we have of this matter (if we 
 except Tertullian, who oppofed the practice) is given 
 us by Origen, in about the middle of the third 
 century. His words are, " Little children are 
 baptized for the remiffion of fins." For the remiflion 
 of original fin, or pollution, for of this he is fpeak- 
 ing. Again he fays, " The church had an order 
 from the apoftles to give baptifm to infants." 
 
 Another part of the hiftory of infant baptifm we 
 have in a quotation from the decifions of the famous 
 council at Carthage, in the year 253. It is this : 
 " From baptifm and the grace of God none ought to 
 be prohibited ; efpecially infants need our help and 
 -the divine mercy." We have a farther account 
 from Auguftine, who flourimed about the middle of 
 
 * Ptefideiu Dickinfon on baptifm. 
 
92 The Mode and Subjects [Serm. VI. 
 
 the fourth century. His words (writing of infant 
 baptifm) are, " Let none, therefore, fo much as 
 ivhisper any other doctrine in your ears ; this the 
 church hath always had, has always held." 
 
 The next we hear of infant baptifm is, that the 
 practice was confirmed, and fo put beyond diipute, 
 by pope Innocent the Firfl. 
 
 Now fire and fword were the alKconclufive argu- 
 ments ufed for the conviction and reformation of all 
 who refufed to practice, or dared to call in queflion, 
 infant baptifm. We will pafs over the horrid perfe- 
 ctions, which now began to be, and have ever fince 
 been practiced, at intervals, upon thofe who would 
 not fubmit to the divine right of infants to baptifm, 
 as conferred on them by the ghoftly popes of Rome. 
 
 Luther, the famous German reformer, fays, "that 
 infant baptifm was not determined till pope Innocen- 
 tius ;" and Grotius, in his annotations on Matth. 
 xix. fays, " It was not enjoined till the council of 
 Carthage*." 
 
 We ought, however, to trace the hiftory of infant 
 baptifm one (lep farther, and notice Calvin, and a 
 multitude fince, who were unwilling to acknowledge 
 their dependence on the Mother of Harlots, for their 
 authority in this matter \ and therefore with great 
 ingenuity have difcovered infant baptifm, as agofpel 
 ordinance, or the right of infants to it, in the law of 
 Mofes. Indeed they have fuppofed that this doctrine 
 is implied in a number of paffages of the New Tefta- 
 ment. Yet, I believe, r.one who practice it, are 
 willing to venture this New Teftament ordinance 
 upon New Teftament evidence. 
 
 Here you fee that tradition is the foundation of 
 infant baptifm ; error -, the belief that baptism washes 
 
 * Ancient Dialogue Revtfed. 
 
Sefm. VL] of Baptism, 93 
 
 away original sin^ the nurfe of its tender age ; the 
 church of Rome, the conflrmer and flrong: defender 
 of ir ; and the long fince repealed, ceremonial law 
 of Mofes the evidence for it. You fee, the intro- 
 duction of infant l|aptifm was tradition. Upon this 
 foundation hath it manifedly reded ever fince. All 
 the ingenious arguments of learned and pious men, 
 can, in fact, add no drength to its firft foundation. 
 The fird we hear of it is, it was placed upon tradi- 
 tion, and there it hath reded, or been danding 
 uneafily, ever fince. 
 
 Betides, this tradition^ as well as the practice which 
 followed, is doubtlefs the offspring of error, and 
 man's invention. At bed we have but one witnefs 
 for it, in the mouth of whom nothing can be edab- 
 lilhed. Origen fays, " The church had an order 
 from the Apodles." Still we have but one witnefs. 
 Moreover, the very expreflions of the Pasdobaptids 
 {how that they were from the beginning oppofed by 
 the Baptifh. Irenssus fays, " We have a tradition." 
 OnVen favs, " We have an order." The council 
 
 O J J 
 
 of Carthage fay, " Infants ought not to be prohibited 
 from baptifm." Auguftine faith, " Let none io 
 much as whifper any other doctrine in your ears." 
 Does not every fyllable indicate the difpute which 
 the Baptids had with the inventors and fupporters 
 of this anti-evangelical principle and practice ? 
 
 It is worthy of a moment's confideration, that not 
 one of the mod ancient fathers makes the lead pre- 
 tention that infant baptifm is fupported by fo much 
 as one paffage in either the Old Tedament, or the 
 New ; and they mention no authority but tradition^ 
 and an order from the Apodles, &c. which, at bed, 
 are very uncertain things. 
 
 Whoever can fix their faith, continue their practice, 
 and venture their refponfibility, on fuch a traditionary 
 
^4 *The Mode arid "Subjects [Serm. VIL 
 
 foundation, I cannot. Upon this foundation for our 
 practice, have both we and our fathers ventured to 
 oppofe the Baptifh, with greater or lefs degrees of 
 virulence ; whilft, by our tradition, we have greatly 
 injured the ordinance of Chrift,if not, in this inftance, 
 made void the law of God* 
 
 In fine : Was not infant baptifm fir ft introduced 
 to efcape the offence of the crofs ? Is it not, with 
 many, unknowingly continued for the fame end ? It 
 bri-tigeth the church to its former ftate as under the 
 law. If I yet preach circumcision^ why do I yet 
 fuffer perfecution ? then is the offence of the crofs 
 ceafed. Gal. v. 1 1. 
 
 SERMON VII 
 
 MATTHEW XXVIII. 19, £0. 
 
 Go ye, therefore, and teach all nations, baptizing them in the 
 name of the Father, and o( the Son, and of the Holy-Ghoft ; 
 teaching them to obferve all things whatfoever I have com- 
 manded you ; And, lo, I am with you alway, even unto the 
 end of the world. Amen. 
 
 1 HAVE already fet before you the principal 
 part of what I intended under the two firft propor- 
 tions in my text. What remains is to brin:' 
 forward — 
 
 III. Chrift's command to all his -rninifteringfervants 
 to teach all nations, or thofe who mould be difcipltd 
 among them, to obferve all things whatfoever he had 
 commanded them. And then — 
 
 Lastly, His comforting and ftrengthening promife, 
 which is, And, lo, I am with you ahvay, even unto 
 the end of the world. 
 
Serm. VII.] of Baptism. 95 
 
 To thefe propofitions your ferious, chriftian 
 attention is requefted. The iirft is — 
 
 III. ChriiVs command to the minifters of his 
 gofpel to teach all nations, or thofe who fhould be 
 difcipled amongthem, toobferve all things whatfoever 
 he had commanded them. 
 
 Mere you fee the exteniivenefs of my orders 
 received, and which I muft: carefully pbferve, would 
 I be obedient unto the Heavenly Teacher, who came 
 from God. 
 
 Chrift Jefus, when perfonally on earth, gave a 
 new edition of his own and his Father's mind and 
 will. In this new edition, he abrogated or left out, 
 many ceremonies of the old, as being no longer 
 ufcful. Under the old edition, the church was in 
 its childhood, and therefore under fnch tutors and 
 governors as were not needed in her riper years. In 
 this new edition, Chrift hath pointed out what is to 
 be prefer ved of the old. The (una of the moral Jaw, 
 and the prophets, were to continue in force. Thefe 
 are, indeed, in the very nature of things, binding on 
 accountable creatures. But when Chrift, the 
 anointed, and expected MefFiah, was come, then all 
 thofe rites, Sacrifices and typical inftitutions of the 
 ceremonial law, which were, together, as a fchool- 
 maftertolead the obferver to Chrift, were difannulled, 
 being no longer of ufe. 
 
 You fee what minifters have authority to teach, 
 for both doctrine and practice. It is what Chrift 
 hath commanded them, and nothing which is contrary 
 from it. 
 
 In time paft I have taught you the precepts of 
 Chrift, fomewhat largely. As I have taught them, 
 fo you have, as I believed, received them to the 
 faving of your fouls. The ordinance of the fupper, 
 I have taught in its fimpliciry, and fo have you 
 
§5 The Mtrfe ant ^vh;ccu [Scrm. VH. 
 
 receiv ] ' You have alfo been informed, that 
 Jcfu< ; ppoioted baptifm, as an ordinance to 
 
 be oh i ■ i • . church. But wHat that ordinance 
 
 was, an - ii fubje£b of it, you have not 
 
 been particularly t< !di till of late. Nor had I. till a 
 fliort time finei , a clear unSerftandffig of either. I, 
 no doubr, ou„ht to have known them before, but 
 till i did, I could i ot teach them to you. When I 
 came to the knowledge of them, it was no longer 
 in my power to be faithful to Chrift, and rcfufe to 
 teach them. In the fimrjlicity of my heart have I 
 taught you what is baptifm, and who are to be 
 baptized. 
 
 Whether thefe things be, or be not, agreeable to 
 my former notions of them, is nothing to the point* 
 One thing I am fettled in, I have, of late, taught 
 them to you, as Chrift hath commanded me. 
 
 Not only was it my duty to teach you thefe things, 
 but I am commanded to teach you to obferve them : 
 for then are you ChrifVs difciples, when you do all 
 things whatfoeverhe hath commanded you. 
 
 To obferve thefe things, is like obedient children 
 to receive inftruction, and then to fearch the fcrip- 
 tures, that you may know how thefe things are. It 
 belongs to me to teach you— 
 
 i. To obferve thefe things till you underhand 
 them, and then — 
 
 2. To obferve them in your practice. 
 
 i. Would you walk in all the ftatutes and 
 ordinances of the Lord blamelefs, you mud obferve 
 thefe things till you underfland -hem. 
 
 You and I have been unreafonably prejudiced 
 againft light and truth in thefe matters. If 1 do not 
 misjudge, the Lord hath, in anfwer to prayer, 
 afforded me the needed light and knowledge upon 
 the fubject. It was not in a day, nor in a month, 
 
Serm. VII.] of Baptism. 97 
 
 after my prejudices received a fhock, and my mind 
 partial conviction, that I obtained fatisfaction. Nor can 
 I expect that you will, all of you, poffefs fuch a ready 
 mind, as to give up your long, and almoft inveterate, 
 prejudices, and receive the light at once. It is by 
 little and little, that anti-chriftian errors mud be 
 deftroyed from the church, and from your hearts, 
 as well as from mine. 
 
 You may expect to find me ready, at any time, 
 and at all times, to afford you every inftruction, and 
 to anfwer any objection which may occur to your 
 candid minds. You fhould have your Bibles always 
 nigh you, and poffefs, continually a prayerful, 
 teachable fpirit. Be determined to hearken to none 
 but Chrifl, and to be obedient to all his commands. 
 
 Be careful to avoid all bitternefs and evil fpeaking. 
 Wifdom will not dwell with flrife ; nor will the 
 wrath of man work the righteoufnefs of God. 
 
 2. It belongs to me to teach you to obferve the 
 ordinance of baptifm, and the proper fubjects, in 
 your practice. You muft underftand thefe things 
 before you can acceptably practice them. Some of 
 you, no doubt, fufficiently underftand them to pro- 
 ceed to practice. But 1 have not thought it duty, 
 to haften your practice, or to lead you by example, 
 left the minds of others fhould be injured. It is a 
 time to weaken prejudices, and not to increafe them. 
 Wifdom dwells with prudence. Many of your 
 minds, as well as mine, are, with pleafmg expecta- 
 tion, looking forward to the time, when we may, 
 with nighly, or quite, all our brethren with us, keep 
 all the ordinances of the gofpel, as Chrift hath 
 commanded us. 
 
 When you fhall underftand thefe things, happy 
 will you be if you practice them : for all gofpel 
 obedience gives pleafure in the practice. 
 
93 The Mode and Subjects [Serm. VII. 
 
 As Mofes had much to do in Egypt, before God 
 faid unto him, ' Speak unto the people that they go 
 forward,' fo, my brethren, I may have much to do 
 before things fhall be in readinefs, and before the 
 Lord fhall bid me fpeak, faying unto you, Go for- 
 ward. But, if the Lord will, I would live to fee 
 that day. 
 
 After Ifrael went forward, raid were baptized unto 
 Mofes, in the cloud, and in the fea, they had a 
 tedious wildernefs to pafs ; fo it may be with us. 
 But, fhould we obferve the pillar of cloud and of 
 fire, we fhall come to the promifed land ; and, it 
 may be, with much fafety and fpeed, fhould we 
 hearken to the good counfel of Jofhua. 
 
 You know, my brethren, as it is ray duty to teach 
 you to obferve all things whatfoever Chrifl hath 
 commanded me, fo it is your duty to receive inflruc- 
 tion, and be obedient. Your obedience is not to be 
 rendered to me, but to Jefus Chrifl, and to the 
 word of his teftimony. 
 
 It will doubtlefs occur to your minds, Whom 
 fhall we hear ? One minifler teaches us one thing, 
 and another teaches us differently. You are to hear 
 no man any farther than he fhall teach you as the 
 man Chrifl Jefus hath commanded him. Miniflers 
 have no authority, any farther than they receive it 
 from him. He hath given them no power to teach, 
 but what He hath commanded. When they tranfcribe 
 out of the old into the new edition of God's word 
 and will, and tell us that the rite and covenant of 
 circumcifion are to explain to us the obfervance of a 
 New Teftament ordinance, we are not obliged to 
 believe them, unlefs they point us to the place where 
 Chrifl hath fo commanded. You are to obey them 
 who have the rule over you. But even Paul was 
 not to be followed any farther than he followed 
 
5erm. VII. ] of Baptism. 99 
 
 Chrift. So it ought to be with you, in hearkening 
 to what your teachers fay. Minifters are but men, 
 and they have proved themfelves to be fo, by chang- 
 ing the ordinance of baptifm into quite a different 
 thing, and by adminiftering their new rite to fubje&s 
 to whom Jefus Chrift never commanded it. It furely 
 is a furpriling thing, and not to be accounted for, 
 but from the relics of human depravity, that fo many 
 good men fhould, unknowingly, do and teach things 
 which are quite afide from what Chrift hath com- 
 manded them. 
 
 It is too late for you, my hearers, to cloak your- 
 felves under what great and good men have faid ; 
 for the truth of the Lord hath already been told you. 
 Had I not come and fpoken to you this word of 
 Chrift, you would not have had fin ; but now have 
 you no cloak for difobedience. We now come— ■ 
 
 Lastly^ To confider Chrift's comforting and 
 ftrengthening promife to his miniftering fervants ; 
 which is, And, lo, I am with you alway, even unto 
 the end of the world. 
 
 Chrift Jefus hath been with his minifters : and 
 he will be — 
 
 1. In preparing them for their office. He was 
 perfonally with his firft gofpel heralds, for the fpace 
 of three years, or more ; after this he left them for 
 a fhort fpace ; in this fhort interval they paffed a 
 fevere trial. He was with them again, at times, 
 for forty days. Soon after this he fent his Spirit 
 upon them, and filled them v/ith it to a remarkable 
 degree. Then they were prepared for their office. 
 They fpeedily filled it remarkably, and the effecl 
 was wonderful. Three thoufand were converted 
 in a day. 
 
 Chrift is as really, though not fo apparently, with 
 aJl his gofpel meffengers in preparing them to go 
 
i oo The Mode and Subjects [Serm. VII. 
 
 forth into his harveft. Thofe, who have not Chrift 
 with them, to prepare them for their office, are but 
 as wolves in fheep's clothing, when they go forth 
 into the miniftry. They preach for filthy lucre ', and 
 frequently have their reward. It is too often the 
 cafe, that thofe, whom Chrift hath prepared, are 
 obliged to go into the field, or make tents for their 
 fupport, whilft fuch as run, not being fent, fwim in 
 luxury. 
 
 2. Jefus Chrift will be with his minifters in bring- 
 ing divine things to their remembrance. 
 
 It is the Lord's Spirit which caufeth divine truth 
 to occur to the minds of his fervants. Truths, 
 which have been forgotten for months, and it may 
 be for years, or paffages which before were not 
 underftood, may be, and not unfrequently are, frefh 
 and plain in the minds of his fervants, for their com- 
 fort, or for the comfort and inftrudtion of others, or 
 for the comfort and edification of both. 
 
 3. Chrift will be with his minifters in affording 
 them wifdom, fortitude and faithfulnefs. 
 
 The entrance of his word giveth light. He 
 maketh light their paths, and ordereth all their fteps. 
 He maketh their feet like hind's feet, and caufeth 
 them to be fwifter than the eagle, ftronger than 
 lion's, wife as ferpents, and harmlefs as doves. With 
 what wifdom did Stephen fpeak ! With what forti- 
 tude did Peter, Paul, and a thoufand others, addrefs 
 their auditories ! With what wifdom hath he made 
 his fervants to fpeak ! With what fortitude to bear, 
 with what faithfulnefs to endure, for his name's 
 fake ! How remarkably hath it been thus, in times 
 of perfecution ! And when will you find a time* 
 when they that are born after the flefh do not perfe- 
 cute thofe who are born after the Spirit ? How often 
 is it the cafe, when minifters, like Paul, wax bold, 
 
Serin. VII.] of Baptism. 101 
 
 and teftify that Jefus is the Chrift, and what are his 
 word and inftitutions, that they are perfecuted, 
 openly or more fecretly ! 
 
 4. Chrift is and will be with his miniftering 
 fervants, whilft they are reproached and fuffering for 
 his name and truth fake. 
 
 He fays to them all, If the world hate you, ye 
 know that it hated me before it hated you. When 
 Chrift's miniflers are reviled and fuffer for his fake, 
 his truth and Spirit bear their fpiiits up. He gives 
 them to believe and know, that though they weep 
 now, they fhall foon rejoice ; that their light afflic- 
 tions, which are but for a moment, are preparing 
 them for, and working out for them, a far more 
 exceeding and an eternal weight of glory. 
 
 5. Chrift Jefus will be with his faithful miniflers 
 in giving them to fee their defire upon his enemies. 
 
 This appears to be particularly implied in my text. 
 They are commanded to go and difciple all nations. 
 Their defire is to fee difciples multiplied. They go 
 forth, Chrift goes forth with them. Many of Chrift's 
 enemies fubmit to his yoke, which is eafy, and to his 
 burden, which is light. In this are they gratified, 
 and their defire on them is accomplished. 
 
 6. Chrift is with his miniflers in explaining and 
 defending his truth. 
 
 How did Peter, Paul and others in the firft ages 
 of chriftianity, explain and vindicate the truth, to the 
 confounding of both Jews and Gentiles ! Whenever, 
 in ages fince, he hath fpoken the word, great hath 
 been the company, or force, of thofe who have pub- 
 limed, explained and defended it. Martin Luther, 
 John Calvin, and a number more in the reformation, 
 were like flames of fire : nothing could flop them 
 from publishing, explaining and defending the truths 
 of the Saviour, for he was with them. 
 
 k 2 
 
i oi The Mode and Subjects [Serin. VIL 
 
 You will afk, How is it that Clirifl is with his 
 miniflers when they contradict one the other, and 
 themfelves too ? Answer, It is not faid, that Chrift 
 is with his miniflers in explaining and defending 
 error. Error is human ; truth is divine. When 
 miniders undertake to fupport error, they go without 
 Chriil's blefTing and prefence in thi-s their labour. 
 Hence ic is that they are fo contradictory and incon- 
 iiflent ; and are obliged to wrefl the fcriptures from 
 their plain and eafy fenfe, to fupport a beloved 
 prejudice. But when they take up for truth, plain 
 icripture fupports them, and they have plain and 
 pleafant work, and their fubjects fupported with 
 eafe, as you have feen whilif. attending to the feveral 
 truths in my texts. 
 
 Beiides, it may be the cafe, that fome very good 
 men may mix truth and error, the commands of God 
 and their own traditions, together ; and, whilfl 
 practicing accordingly, they may enjoy a comforta- 
 ble frame of mind, and hence conclude that their 
 beloved compound is all from heaven. This may 
 be iiluflrated by the following example. Mr. S. 
 rinds it to be a trurh, that his infant offspring, as 
 well as every thing elfe, fhould be devoutly given 
 10 God. He hath received and holds a tradition 
 from the fathers, that his infants fhould be baptized. 
 He publicly gives them to the Lord, and folemnly 
 promiies to inflrucl them in the way of truth and 
 duty. He, at the fame time, hath the ordinance of 
 baptifm adminiftered to them, or adminiffers 'it 
 himfelf. During the whole tranfaclion he poffeffes 
 much comfort in his mind. His confequence, is the 
 whole matter is according to truth, jufl as God 
 would have it., Is not this going a little too much 
 by fenfe 3 and not quite enough by fcripture ? Does 
 jt not contain a spice of entbuiiafm ? Would not the 
 
Serm. VII..] of Baptism, 103 
 
 good man have had the fame mental fatisfac"tion, had 
 he poiTefTed the famefpirituality, and yet had omitted 
 that part which is enjoined by tradition only ? 
 
 Lastly, The Great Captain of falvation is with 
 his minifters, to teach, lead and comfort them, in all 
 their trials, in all their (traits. Whofoever will leave 
 them, he will not. Though he, the Great High 
 Priefr. of our profeffion,when fuffering for his people's 
 fins, was left alone — all forfook him ; yet, whenever 
 his friends are afflicted, he kindly calls, faymg, Lo, 
 I am with you. This hath been the (lay of good 
 men in all ages, in all circumftances. Thofe who 
 have v/andered about in fheep ikins and goat fkins, 
 who have been afflicted, tormented, of whom the 
 world was not worthy, have found their refuge here. 
 There is nothing like this to fupport the feeble, 
 diftreffed foul. When godly minifters have been 
 obliged to leave their people, yes, and their families, 
 and fometimes their native country, for the truth 
 lake, this hath fuftained them — Chrift was with them. 
 Preiident Edwards, for a noble attempt at partial 
 reformation, was conftrained to flee his beloved 
 charge: but Chrift was, no doubt, with him. Should 
 I, for laying the axe at the root of the tree, be 
 obliged to leave you, though, for the prefent, I fee 
 no particular reafon to apprehend fuch an event, yet 
 1 trull this will be my hiding place — Jefus, who will 
 be with me. 
 
 APPLICATION. 
 
 From what hath been faid in the preceding 
 difcourfes, it appears — 
 
 i. That the two fides of the controverfy between 
 the Baptifts and the Pssdobaptifts {land thus. 
 
 Before I date the two fides of the controverfy, it 
 is but reafonable that I define thofe whom it refpefts. 
 
io4 The Mode and Subjects [Serm. VII. 
 
 By the Baptifls, on one fide, I mean the regular 
 Calviniflic Baptifls. By the Psedobaptiils, on the 
 other, I now intend the Calviniftic Congregationalifts 
 among them. I give this definition, that I may be 
 clearly underflood. 
 
 You fee both fides are Calvinifls, that is, they are 
 agreed in what are (tiled the do&rines of grace. 
 They are both of the congregational order, as it 
 refpecls the government of the churches. 
 
 Now for the controverfy, and it is this : The 
 Baptifls hold immerfion only to be baptifm. The 
 Psedobaptifls hold that fprinkling may be fubflituted 
 for immerfion, and may anfwer jufl as well. 
 
 The Baptifls hold that the fcripturesknownothing 
 of a chriflian ordinance of baptifm for unbelievers 
 and infidels. The Psedobaptifls hold that, if a great 
 man, who hath a thoufand flaves, fhould become a 
 difciple, then all his houfehold are to be counted 
 difciples, and are to be baptized. 
 
 The Baptifls hold that the church of the New 
 Teftament is compofed of vifible or profeffed faints. 
 The confiflent Psedobaptifls hold, that this great 
 man, his thoufand flaves, together with his wife and 
 children, all belong to the gofpel church, though he 
 only be a believer in Chrifl. 
 
 The Baptifls hold that none have a right to partake 
 of the Lord's fupper, but thofe who are his friends. 
 The confiflent Predobaptifls hold, that all the adults 
 in this great man's houfehold, if they be not guilty 
 of grefs immorality, have a right to come. 
 
 The Baptifls plead New Teilament authority for 
 the defence of their principles and practice, where 
 they differ from their brethren of the Psedobaptifls. 
 The Paedobaptifls in fupport of their fentiments 
 plead convenience, and the covenant and rite of 
 circumcifion, which were decaying, waxing old, and 
 
Serm. VII.] of Baptism. 105 
 
 ready to vanifh away, more than feventeen hundred 
 years ago. 
 
 The Baptifts bring nighly threefcore texts of 
 fcripture, which are plainly and fully to their point 
 in favor of immerfion. The Paedobaptifts mention 
 three or four texts, which, at mod, are but very 
 doubtfully in their favor ; and, when rightly under- 
 ftood, appear fully againft them. 
 
 What advantage, my brethren, have the Paedo- 
 baptifts over the Baptifts ? and with what crime, or 
 error, in this matter, do they ftand convicted ? 
 
 2. It appears that gofpel minifters have no 
 authority to teach chriftians, that their children and 
 fervants fhould be baptized, becaufe Abraham's 
 were circumcifed. 
 
 Chrift hath no where commanded them to teach 
 thus. Chrift hath no where commanded them to 
 teach infant baptifm at all, or baptifm upon the faith 
 of another ; much lefs, that they are to be baptized 
 becaufe Abraham's were circumcifed. 
 
 3. It appears, that many of the pious and learned 
 clergy of New England have made fome noble and 
 promifing advances towards truth in this matter 5 
 yet in this they are inconfiftent with themfelves. 
 
 They will receive none to the communion but 
 fuch as profefs faith in our Lord Jefus Chrift, as well 
 as repenrance for fin : and they will adminifter 
 baptifm to the children of no other. Here, in two 
 inftances, they refufe to follow the law of circum- 
 cilion. One, in refufing to admit to the fupper 
 impenitent, though civil, baptized perfons ; the 
 other, in not admitting to baptifm the children of 
 all thofe who have been baptized. This is confident 
 with truth fo far as it goes ; but inconfiftent with 
 the notion that the fubjec"ts of baptifm are to be 
 determined from the fubjects of circumcifion. 
 
io6 The Mode and Subjects [Serai. VII. 
 
 Thefe good men, fo long as they pofTefs their 
 prefent light, muft come over to the true Baptift 
 ground, or fubmit to the imputation of inconfiftency. 
 I wifh them to come over. For myfelf, I expect to, 
 though my carnal nature hates the name of a Baptift, 
 as much as theirs does. But my better judgment 
 tells me, that the Baptifts are on the gofpel ground. 
 
 4. It is a matter of lamentation, that pious and 
 learned minifters have not a little more felf-denial : 
 then they might be confident with themfelves and 
 with truth too. Could I be with them, and aik 
 them this plain queflion, Do you not find a little 
 backwardnefs from fearching critically into the 
 primitive meaning and practice of baptifm ? I fear 
 they would anfwer with fome reluctance. 
 
 To me, I confefs, it appears an hard cafe, that the 
 Baptifts fhould fuffer fo much reproach, merely on 
 account of their fentiments, when many of our befl 
 old divines have given them the ground, and con- 
 fefled, that their fentiments, as to the mode, are from 
 heaven, and ours from convenience. Our oppofition 
 to them, on account of the fubjects, appears but little 
 better, being but poorly fupported by fcripture : 
 they having the plain word, and full current of all 
 the prophets from Mofes to Malachi, fo far as they 
 have fpoken of the gofpel church, together with the 
 New Teftament, in their favor ; whilft for us, in 
 this particular, nothing better can be alledged, than 
 the antiquated rite of circumcifion. If the Baptifts 
 be right, why not join them, and fuffer fmall incon- 
 veniences ? If wrong, why not prove them fo ? It is 
 pitiful that great and good men fhould be dallying 
 with inconclufive arguments, when the time is long 
 fince come, that the highway of holinefs fhould be fo 
 plain, that wayfaring men, though fools, fhould not 
 err therein. 
 
Serm. VII.] of Baptism. icy 
 
 5. We fee why good men have been fo divided 
 among themfelves, as to infant baptifm. 
 
 The reafon is, they go without Chrift, in this 
 matter. He is not divided. 
 
 Some baptize all. Others will baptize only the 
 children in the lioufeholds of communicants. Some 
 baptize upon the half-way covenant. Some will 
 baptize all who are under age. Again, others will 
 baptize all under feven. Others ftill will baptize 
 upon the good promifes of godfathers and god- 
 mothers. You will obferve I ufe the word baptize 
 in a fenfe which I believe to be improper, but I 
 would not offend you with a word, when my mean- 
 ing maybe underftood. But what propriety is there 
 in all this inconfiftency about the fubjefts of baptifm ! 
 Does not the matter look as though there were no 
 rule to go by, or as though none underftood what 
 it was ! 
 
 6. We fee why good men, when writing or fpeak- 
 ing of baprifm, are left to fpeak untruths. 
 
 It is doubtlefs becaufe they will follow their own 
 prejudices, and not the truth. Error hath divided 
 them, and Chrift is not with them in what they fay. 
 Some good men, not many, dare affert, in oppofition 
 to the Baptifts, that there is not a word about 
 immerfion for baptifm, in all the Bible. F or laymen 
 to fay thus is presumption, and for men of learning to 
 make the after tion, is almost unpardonable. For they 
 know, or ought to know, that the word, to baptize, 
 is not once mentioned in all the Bible but immerfion 
 is mentioned, unlefs they mean to play upon the 
 word ; and then it is a truth, when baptizb is men- 
 tioned, immerfion is, if they will give it its plain 
 literal Englifh. 
 
 If the Baptifts have the plain, Jiteral and 
 unequivocal fenfe of the fcripture, in their favor, is 
 
io8 The Mode and Subjects [Serm. VII. 
 
 it not enough, that they are defpifed and perfecuted, 
 by the wicked of every clafs, and not helped by any ; 
 but, muft we add to their affliction, by falfehood, or 
 equivocation ! O prejudice, what wilt thou not do, 
 even in a faint ! 
 
 Befides, our good brethren, who are fo warm 
 againft the Baptifts, and will not allow them a word 
 for their mode, do not agree together to inform us 
 what the mode ihould be. One tells us, it is 
 fprinkling, another fays, pouring is the mode, a third 
 contends for warning the face, a fourth is for putting 
 water ou the back of the neck, as the Swifs are faid 
 to do ; whilft others affirm, that all thefe are right. 
 Now, fuppofe the Baptifts are wrong, who fhall we 
 fay are in the right, or is there no right in this 
 bufinefs r Does not all this look juft as it would were 
 there an error at the bottom ? Hath the Great 
 Teacher, who came from God, left matters thus, at 
 loofe ends r Does the Bible thus differ, whilft point- 
 ing out the mode ? No. Its language is pure and 
 determinate. 
 
 7. It appears, that, in infant fprinkling for 
 baptifm, the intent of the inftitution is loft, and 
 becomes no chriftian ordinance at all. 
 
 Both the thing itfelf and the fubjects of it are 
 changed. It is quite a different thing from what 
 the Inftitutor hath appointed. Neither this mode, 
 nor thtfe fubje&s, are known in the inftitution, nor 
 in any paffage of the Bible, where baptifm is men- 
 tioned. This mode is of man's device, and the 
 fubje&s of it have, at beft, but a traditional right. 
 For good men to do thus, whilft they think it con- 
 fident with truth, appears to be a fin of ignorance ; 
 but, if any do thus, while they know what the 
 fcriptures enjoin, their practice deferve a harder 
 name. 
 
Serm.VIL] of Baptism. 109 
 
 8. It.appears that dipping, immerfion, or burying, 
 in the name of the Father, and of the Son, and of 
 the Holy Ghoft, is bapiifm. 
 
 No man of real piety, and folid learning, ever 
 doubted it. Whereas, fprinkling hath been doubted 
 by many, denied, continually, by a large clafs of 
 chriftians, and been proved by none to have been 
 ever appointed as the chriftian ordinance of baptifm. 
 
 9. We fee, that every plea which hath been made, 
 for a general, or partial neglect of the fcripture mode 
 of baptifm, is an indirect, though unintentional, 
 charge of negligence, or want of benevolence, or of 
 forefight, in the Divine Inftitutor. Let every man 
 of candor and common fenfe examine this matter. 
 Did not the Lord, who made our northern climes, 
 know how cold they are ? — Did he know them to 
 be too cold for his difciples who might live in them, 
 to be feparated from the world by being vifibly 
 buried and raifed again to join his kingdom ? Why 
 then did he not mention an exception in our favor ? 
 and not leave us to fufTer this inconvenience, or be 
 in perpetual uncertainty, and continual difpute, to 
 defend our, at beft, but doubtful practice ? Did he 
 not perfectly know all the compelling necessities^ which 
 Cyprian and others would, in their erring judgments, 
 find to break over the bounds of the baptifmal infli- 
 tution ? Why then did he make no provifion for 
 thefe extreme cafes ? By doing thus, he would have 
 faved the Paedobaptifh a world of anxiety, conten- 
 tion and cenfure. The fa ft appears to be, that our 
 Lord intended, that the way of admiffion into his 
 kingdom fhould be uniform, and that thofe, who 
 would not fubmit to it, fhould fufTer the inconve- 
 nience of darknefs, error and flrife. 
 
 10. From what hath been faid in the preceding 
 difcourfes, is not the following a fair and undeniable 
 
 L 
 
i io The Mode and Subjects [Serm. VII. 
 
 conclufion ? That I and other Psedobaptift minifters, 
 (o far as we have fpoken a word againft the Baptifts, 
 and efpecially that thofe, who have publicly warned 
 their people to avoid the B.iptifts and flee from them, 
 as from a dividing and dangerous herefy, have in 
 this matter acted the part of the old fcribes, Phari- 
 sees, hypocrites — who would not go into the king- 
 dom of Godthemklves, and thcfewhowereentering, 
 they hindered. 
 
 I by no means fuppofe that all who have done 
 thus, are indeed hypocrites, fave in this particular. 
 No reafonable doubt can be entertained, but many 
 of them are learned, pious and very ufeful men ; 
 men, whom the Lord hath greatly honoured as 
 labourers, in gathering in the hurveft of fouls. Many 
 of thefe have been, in meafure, bold, zealous and 
 faithful, like Peter ; yet when they diffemble, or 
 teach and practice contrary from the truth, they are 
 to be blamed, yes, they are, in this inftance, worthy 
 to be rebuked. 
 
 It would, indeed, be very injudicious in me to 
 contend, that all which the Baptifts have faid and 
 done is juftifiable. It would be equally injudicious 
 to juilify myfelf, or my brethren, where we have 
 both faid and done things contrary from the church 
 and name of Jefus of Nazareth. It is time for both 
 minifters and people to look to this matter, left the 
 Lord fend leannefs into our fouls. 
 
 u. From a review of the whole fubjeel:, the 
 following inference appears natural, and at the fame 
 time worthy of much confideration. The divinely 
 conftituted method by which any of the fallen race 
 are to enter the kingdom of heaven below, remarka- 
 bly fets to onr view the way by which we are to 
 commence perfect members of the kingdemi of 
 
Serm. VII.] of Baptism. HI 
 
 heaven above. Our obedience to the former is a 
 practical declaration of our faith in the latter. 
 
 In joining Chrift's kingdom on earth, we profef- 
 fedly die unto fin, go down to the grave, are buried, 
 and rife, as from the dead. To join the kingdom 
 of glory, we rauft actually experience what is but 
 fhadowed forth in baptifm. We mud die, be 
 buried, or return to the duft, and rife from the dead. 
 
 How exactly doth our entrance into the church 
 militant fhadow forth our hoped for entrance into 
 the church triumphant ! It a lfo appears that Chrifl 
 hath directed, that the fubjech of the one fhould be 
 profeffedly, what the fubjects of the other (hall be 
 actually, all flints. 
 
 How beautiful doth the church appear, fo far as 
 flie obferves the commands of her Lord, as to the 
 members which me admits, and the manner of 
 receiving them ! She thus rcfembles Jerufalem, 
 which is above, which is the mother of us all, if we 
 be chriftians. May the Lord direct our hearts into 
 the love of the truth. 
 
 In the conclufion of the whole, it becomes us to 
 add, to the truths delivered, what Chrifl: Jefus added 
 to my text : Amen. 
 
A MINIATURE HISTORY 
 
 OF THE 
 
 BAPTISTS. 
 
 AT may be pleaftng to foms.of my readers to be 
 prefented with a brief account of the Baptifts. I (hall extract 
 this account from the writings of thofe who were not of the 
 Baptifts* denomination, but rather prejudiced againft them. 
 
 Here it may be obferved, that the religious feci: called Baptifts^ 
 have caufed the learned world more perplexity and refearch to 
 decypher their origin, than any other feci: of christians, or, per- 
 haps, than all others. Yes, this refearch hath baffled all their 
 erudition in ancient ftory. 
 
 It is not difficult to fix the period when one feci of this 
 denomination was firft called Petrobruflians, when another was 
 known by the name of VVaterlandians, when a third was denomi- 
 nated Mennonites, Sec. But the difficulty is this, to afcertain 
 the time, place and medium, by which Chrtft's difciples were led 
 to adopt the peculiar fentiment, which is now held by thofe called 
 Baptifts, and which diftinguifhes them from all other denomina- 
 tions. 
 
 It may be farther obferved, that if no one, however learned 
 and wife, be able to trace this feel: to any beginning fhort of the 
 days of the apoftles, or of Chrift, it is poflible that it then arofe. 
 Befides, if all other religious denominations, or the Psedobaptifts, 
 who include all which are not Baptifts, can be traced to a pro- 
 bable origin fhort of the apoftles, and the Baptifts car.not be, it 
 affords ftill more probability, that they might have arifen then. 
 
 I wifti my readers to indulge me in one queftion, and to give me 
 an explicit anfwer. Are you willing to have the origin of the 
 Baptifts explored, and to open your eyes to the light, fliould 
 light be afforded ? 
 
 You cannot, my chriftian readers, unlefs your minds be unduly 
 fwayed by prejudice, do otherwife than fay Yes. For, though 
 you be not very friendly to the Baptifts* you will not deny them 
 what you grant to your worft enemy, liberty to fpeak the truth, 
 and that truth its weight, at leaft in meafure. 
 
 L 2 
 
ii4 -^ Miniature History 
 
 It ought to be particularly noted, that my object is not to give 
 the hiftory of a name, but of a principle. I mail not contend 
 who were firft called Baptifts, Anabaptifts, Mennonites, or the 
 like ; but who have held the peculiar fentiment which is adopted 
 by thofe who are called Baptifts. Wherever we find this prin- 
 ciple, there we find the men, the chriftians, who, had they lived 
 in our day, would be ftyled Baptifts. Nor is the prefent con- 
 troverfy this, whence came that mode of baptifm, which is prac- 
 ticed by all, who are known by the name Baptifts. For this 
 mode is granted, generally, if not univeifally, by ail learned and 
 honeft men, to be as ancient as John the Baptift and the apoftles. 
 This mode is, indeed, not peculiar to the Baptifts, for the Paedo- 
 baptifts, for many centuries, practiced this mode j and many of 
 them do, to this day, practice immerilon. 
 
 The peculiar chara&eriftic of the Baptifts is this: They hold, 
 that the ordinance of baptifm is to be adminiftered to adults, or 
 to vifible believers only. 
 
 One natural confequence of this principle is, when any one 
 who was baptized, or fprinkled, in his infancy, comes over to 
 the Baptifts' fentiment, they require him to be baptized. Hence 
 they are called Anabaptifts. Another very natural confequince 
 is, this fentiment conftrains the Baptifts to oppofe the baptifm of 
 infants Hence they are diftinguilhed by the name of Antipce- 
 dobaptifts. 
 
 I ihall add one obfervation more, and then proceed to give 
 you a fuccincl hiftory of the Baptifts. The obfervation is this : 
 Whenever and wherever I find perfons, who hold the peculiar, 
 charafteriftic, fentiment of the Baptifts, I fhall call them by that 
 name. Their hiftory now follows. 
 
 I. The origin of the BaptiMs can be found no where, unlefs 
 it be conceded, that it was at Jordan, or Enoft. 
 
 Dr. MoHieim, in his hiftory of the Baptifts, fays, " The true 
 er'f'in of that fee"*, which acquired the denomination of the Ana- 
 baptifts by their adminiftering anew the rite of baptifm to thofe 
 who come over to their communion, and derived that of Men- 
 nonites from the famous man to whom they owe the greateft part 
 of their prefer.t felicity, is hid in the remote depths of antiquity 
 and is of confequence extremely difficult to be afcertained." 
 
 Here, Dr. Mofheifn, as learned an hiftorian, though not fo 
 candid a one, as the fcience of letters can boaft, bears pofitive 
 ttftimony, 'hat the origin of the Baptifts is hidden in the remote 
 tfepihs of knfiqi tfy N< thing is more evident than this ; the Dr. 
 eiihsr knew npt their origin, or was not candid enough to confers 
 
of the Baptists* 115 
 
 it. At Ieaft, we have this conclufion, that he could find their 
 origin no where fliort of the apoftles. 
 
 II. A large number of the Baptift* were fcattered, opprefTed, 
 and perfecuted, through many, if not through all, the nations of 
 Europe, before the dawn of the reformation under Luther and 
 Calvin. When Luther, feconded by feveral princes of the petty 
 frates of Germany, arofe in oppofition to the overgrown ufurpa- 
 tions of the church of Rome, the Baptifts alfo arofe from their 
 hiding places. They hoped that what they had been long ex- 
 pecting and praying for was now at the door ; the time in which 
 the furtcrings of God's people fhould be greatly terminated : but 
 God had not raifed Luther's views of reformation to nigh the 
 height the Baptifts were expecting. Their deteftation of the 
 Mother of Harlots, owing to their bitter experience of her 
 cruelties, and the clear gofpel light with which they had been 
 favoured above Luther, and their ardent defire to be utterly 
 delivered from her cruel oppreflions, made them wifh to carry the 
 reformation farther than God had appointed Luther to accom- 
 plifh. They were foon difappointed in Luther, and probably 
 did not duly appreciate the reformation which he was inftru- 
 mentally effecting. It was as might have been expected ; the 
 Lutherans and the Baptifts fell out by the way ; and Calvin, if 
 not Luther, warmly oppofed them. See Mo/heim, Cent. XVI. 
 Chap. iii. Seel. 3, Part 2. 
 
 Mofheim, vol. IV. page 427, fpesking of the Baptifts, fays, 
 11 This feet ftarted up all of a fudden, in feveral countries, at the 
 fame point of time, and at the very period when the firft contefts 
 of the reformers with the Roman pontiffs drew the attention of 
 the world." From this we have one plain and fair deduction ; 
 that the Baptifts were before the reformation under Luther and 
 Calvin, and therefore did not take their rife from the Enthufiafts 
 under Munzer and Storck, or at that time ; or at Munfter. 
 
 III. The Huflites, in the fifteenth century, the WicklirRtes, in 
 the fourteenth, and the Petrobruffians, in the twelfth, and the 
 Walder.fes, were all Baptifts. To this fact Dr. Moftieim bears 
 the following teftimony*. "It may be obferved that the Men- 
 nonites (i. e the Baptifts of Eaft: and Weft Friefland, Holland, 
 Gelderland, Brabant, Weftphalia and other places in the North 
 of Europe) are not entirely vustaken, when they boaft their defcent 
 from the VValdenfes, Petrobruffians, and other ancient fects, who 
 are ufualiy confidered as witnesses of the truth in times of univeifal 
 darknefs and fuperftition. Before the rife of Luther and Calvin, 
 
 ' * Vcl. IV. r a S cs428, 4C9.' 
 
1 1 6 A Miniature History 
 
 there lay concealed in almost all the countries of Europe, particu- 
 larly in Bohemia, Moravia, Switzerland and Germany, many 
 perfons, who adhered tenaciouilyto the followingdoctrine, which 
 the Waldenfes, WicklirHtes and Huflites had maintained ; fome 
 in a more difguifed and others in" a more open and public manner, 
 viz. That the kingdom of Christ, or the visible church he had estab- 
 lished upon earth, <was an assembly of true and real saints, and ought 
 -therefore to be inaccessible to the wiched and unrighteous, and also 
 exempt from all those institutions which human prudence suggests to 
 oppose the progress of iniquity, or to correct and reform transgressors. 
 This maxim is the true fource of all the peculiarities, that are to 
 be found in the religious doctrine and difcipline of the Menno- 
 nites, (or Baptifts in the North of Europe) and it is moft certain 
 that the greatest part of thefe peculiarities were approved of by 
 many ofthofe who, before the dawn of the reformation, enter- 
 tained the notion already mentioned relating to the vifible church 
 of Chrift." 
 
 From this teftimony of Dr. Mofheim we may remark — 
 i. That the Mennonites were Baptifts, or A nabaptifts, for 
 thefe different names he ufes to exprefs one and the fame thing. 
 • 2. That the Petrobruflians were Baptifts ; for the Baptifts 
 alTert, and Mofheim allows it, that they were their progenitors in 
 principle and pra<5tice. Befides, in his hirtory of the twelfth 
 century, part II. chap. v. feci. 7, he exprefsly tells us, that one 
 of their tenets was, that no persons whatsoever were to be baptized 
 before they were come to the full use of their reason. 
 
 3. That the Waldenfes, WicklirHtes add Huflites were Bap- 
 tifts ; for as Mofheim fays, they all held to the great and leading 
 maxim which is the true fource of all the peculiarities that are to 
 be found in the religious doctrine and difcipline of the Mennonites. 
 Thefe feveral denominations of chriftians were not known by the 
 ancient, modern and appropriate name, Baptifts But their doc- 
 trine and difcipline were the fame with our Baptifts, and were 
 they now living, they would be thus called. In other words j 
 juft fo far as they were confiftent with their great and leading 
 maxim, and juft f© far as the modern Baptifts are confiftent with 
 their great and leading maxim, juft fo far thefe ancient and modern 
 Baptifts are alike the one to the other. 
 
 4. That in the fixtcenth century the Waldenfes, Petrobruf- 
 fians and other ancient fects (i.e. of the Baptifts) were ufually 
 confidered as having been witntlTes of rhe truth, in the times of 
 darknefs and univerfal fuperftition. How differently from this 
 would and do many conhder them in our day ! 
 
of the Baptists. 117 
 
 $. It'll at before the rife of Luther and Calvin, there lay con- 
 cealed in almoft all the countries of Europe, particularly in 
 Bohemia, Moravia, Switzerland and Germany, many perfons 
 V/ho held the fame doctrine and difcipline with the Baptifls in our 
 day, and were, of neceiTary and fair confequence, of the fame 
 denomination. 
 
 IV. We have already traced the Baptifls down to the twelfth 
 century. We have alfo found that they were fcattered over 
 almoft all the countries of Europe, and were in the dark ages of 
 popery, the witneffes of the truth : or have been ufually thus 
 confidered. Befides, we have found thai the Waldenfes were, 
 in principle and prafHce, Baptifls ; or in other words, we have 
 found that the Waldenfes were Baptifls. We will now fee to 
 what origin we can trace the Waldenfes. 
 
 Dr. Maclaine, who tranflated Mofheim's church hiflory from 
 the original Latin, gives us, vol. III. pages 1 18, 1 19, under note, 
 G, the following hiflory of the Waldenfes. His words are, 
 " We may venture to affirm the contrary (i. e. from what 
 Mofheim had ju(l faid of the Waldenfes taking their name from 
 Peter Waldus) with Beza and other writers of note ; for it feems 
 evident, from the be f I records, that Valdus derived his. name from 
 trie true Valdenfes of Piedmont, whofe doctrine he adopted, and 
 ■who were known by the names of Vaudois and Valdenfes, before 
 he, or his immediate followers, exifled. If the Valdenfes, or 
 Waldenfes, had derived their name from any eminent teacher, it 
 ■would probably have been from Valdo, who was remarkable for 
 the purity of his doctrine, in the ninth century, and was the 
 cotemporary and chief counfellor of Berengarius. But the truth 
 is, that they derive their name from their vallies in Piedmont, 
 which in their language are called Vaux. Hence Vaudois, their 
 true name: Hence Peter, (or as others call him John) of Lyons, 
 •was called in Latin Valdus, becaufe he had adopted their doc- 
 trine ; and hence the term Valdenfes and Waldenfes, ufed by 
 thofe who write in Englifh, or Latin, in the place of Vaudois. 
 The bloody Inquifitor Reinerus Sacco, who exerted fuch a 
 furious zeal for the definition of the Waldenfes, lived but about 
 eighty years after Valdus of Lyons, and muft therefore be fup- 
 pofed to know whether or not he was the real founder of the 
 Valdenfes, or Leonifls ; and yet it is remarkable, that he fpeaks 
 of the Leonifts as a feci that had flourifhed about five hundred 
 years ; nay, mentions authors of note, who make their antiquity 
 remount to the apoflolic age. See the account given of Sacco's 
 book by the Jesuit Gretser in the Bibliotheca Patrum. I know not 
 upon what principle Dr. Mofheim maintains that the inhabitants 
 
1 1 8 A Miniature History 
 
 of the vallies of Piedmont are to be carefully diftinguifhed from 
 the Waldenfes, and I am perfuaded that whoever will be at the 
 pains to read attentively the id, 25th, 26th and 27th chapters of 
 the firflbook of Leger's Hiftoire des Eglifes Vaudoifes, will find 
 this diftinclion entirely groundlefs. — When the papifts afk us 
 where our religion ivas before Luther, we generally anfwer, in 
 the Bible, and we anfwer well. But to gratify their tafte for 
 tradition and human authority, we may add to this ^nfwer-^-awaf 
 in the vallies of Piedmont. ,y 
 
 To the above we may add, one of the Popilh writers, fpeaking 
 •f the Waldenfes, fays, " The heresy of the Waldenses is the oldest 
 heresy in the world*." 
 
 It is here worthy to be particularly noticed. 
 ' 1. That Reinerus Sacco fpeaks of the Waldenfes, or Baptifts, 
 of his day, as a feci that had, at that time, flourifhed for about 
 five hundred years ; which brings the hiftory of the Baptifts, 
 as a religious feci, down to the fifth century. 
 
 2. That this fame Reinerus Sacco mentions authors of note, 
 who make the antiquity of the Waldenfean Baptifts to remount 
 to the apoftolic age. 
 
 3 That the Baptifts are the mod ancient of all the religious 
 feels, who have fet themfelves to oppofe the ghoftly powers of the 
 -Romanifts. 
 
 4. That if there be any body of chriftians, who have exifted 
 during the reign of antichrift, or of the man of fin, the Baptifts 
 Lave been this living church of Jefus Chrift. 
 
 5. The confequence of the whole is this: The Baptifts have 
 no origin fliort of the apoftles. They arofe in the days of John 
 the Baptift, and increafed largely in the days of our blefTed 
 Saviour, when he fhowed himfelf unto Ifrael, and in the days of 
 his apoftles, and have exifted, under the fevereft oppreilions, with 
 intervals of profperity, ever fince. 
 
 But as to the Pssdobaptifts, their origin is at once traced to 
 about the middle of the fecond century; when the myftery of 
 iniquity not only began to work, but, by its fermentation, had 
 produced this error of fruitful evils, namely, that baptifm was 
 effential to falvation ; yes, that it was regeneration. Hence arofe 
 the neceflity of baptizing children. Now comes forward Irenaeus, 
 and informs that the church had a tradition from the apoftles to 
 give baptifm to infants. We are told in the Appendix to 
 Mofheim's Church Hiftory, that one of the remarkable things 
 which took place in the fecond century was the baptizing of 
 
 * President Edwards's History of Redemption, p. 267- 
 
of the Baptists. 1 19 
 
 infants, it being never known before, as a chridian ordinance for 
 them. 
 
 What a pity it is, that good men, who have renounced the 
 error, which was, as church hiilory informs us, the progenitor of 
 infant baptifm, (hould (till retain its practical and erroneous off- 
 fpring, to the prejudice and marring of the church of God ! Not 
 a fingle feci: of the Pasdobaptids can find its origin nearer to the 
 apodles than the fecond century. We hence conclude, that their 
 origin was there, and that they then and there arofe in the myftery 
 which was then working. May the Father of lights open the 
 eyes of my brethren, that they may come out of this, perhaps, 
 the lad thicket of grofs error and darknefs. 
 
 I v ill now add — 
 
 V The testimony which Prefident Edwards bears in favor 
 of the Waldenfes and other faithful ones, who were fcattered 
 through all parts of Europe in the dark ages of popery. It is the 
 following. 
 
 "In every age of this dark time, there appeared particular 
 perfons in all parts of Chriftendom, who bore a tedimony againft 
 the corruptions and tyranny of the church of Rome. There is 
 no one age of antichriil, even in the darked time of all, but eccle- 
 fiadical hi(tori:ms mention a great many by name, who manifeded 
 an abhorrence of the pope and his idolatrous worfhip, and plead 
 for the ancient purity of doctrine and worfhip. God was pleafed 
 to maintain an uninterrupted fucceflion of witnefTes, through the 
 whole time, in Germany, France, Britain, and other countries, as 
 hidoiians demonitrate, and mention them by name, and give an 
 account of the tedimony which they held. Many of them were 
 private perfons, and many of them miniders, and fome magidrates 
 and perfons of great didinclion. And there were numbers in 
 every age, who were perfecuted and put to death for this 
 tedimony. 
 
 " Befides thefe partkular perfons, difperfed here and there, 
 there was a certain people, called the Waldenfes, who lived 
 feparate from all the red of the world, who kept themfelvespure, 
 *and con dantly bore a tedimony againd the church of Rome, 
 through all this dark time. The place where they dwelt was 
 the Vaudois, or the five vallies of Piedmont, a very mountainous 
 country, between Italy and France. The place where they lived 
 was compafied with rhofe exceeding high mountains, called the 
 Alps, which were almod impaffable. The pafTage over thefe 
 mountainous, defert countries, was fo difficult, that the vallies 
 where this people dwelt were almod inpccefilble. There this 
 people lived for many ages, as it were alone, where, in a date of 
 
Jio A Miniature History 
 
 feparation from all the world, having. very little, to do with any 
 other people; they ferved God in the ancient purity of His 
 worfhip, and never fubmitted to the church of Rome. This place, 
 in this defert, mountainous country, probably was the place, 
 efpecialiy meant in the xii. chap, of Revelations, 6 verfe, as the 
 place prepared of God for the woman, that they mould feed her 
 there during the reign of antichrift. 
 
 " Some of the popifh writers themfelves own that that people 
 never fubmitted to the church of Rome. One of the popifh. 
 writers, fpeaking of the Waldenfes, fays, the herefy of the Wal- 
 denfes is the oldeft herefy in the world. It is fuppofed, that this 
 people fir ft betook themfelves to this defert, fecret place among 
 the mountains to hide themfelves from the feverity of the heathen 
 perfecutions, which were before Conftantine the Great, and thus 
 the woman fled into the wildernefs from the face of the ferpent, 
 Rev. xii. 6 ; and fo verfe 14, And to the woman were given two 
 wings of a great eagle* that fhe might fly into the wildernefs into 
 her place, where fhe is nourifhed for a time and times and half a 
 time from the face of the ferpent. And the people being fettled 
 there, their pofterity continued there from age to age afterwards, 
 and being as it were by natural walls, as well as by God's grace, 
 feparated from the reft of the world, never partook of the over- 
 flowing corruption." 
 
 It is hoped that the reader will very carefully and candidly 
 compare what is teftified to us by three very learned men, Dr. 
 Mofheim, Dr. Maclaine, and President Edwards. The teftimony 
 of the firft is, that the Waldenfes and many others who are usually 
 considered as witnesses of the truth in the times of universal dark- 
 ness and supers tition y were efTentially agreed with the Baptifts of 
 modern date, as to principle and practice, or as to the great maxim 
 whence flow all the peculiarities of that denomination. His 
 teftimony, in fhort, is this ; the Huflites, the Wickliffitea, the 
 Petrobruflians, and the Waldenfes, with other witnefles of the 
 truth, fcattered over Europe, in the dark ages of popery, wjere 
 efTentially the fame with the Baptifts of later times : or that they 
 all were what we call Baptifts. 
 
 Dr. Maclaine teftifies that the Waldenfes flourifhed as early 
 as the fifth century : yes, he informs us that fome authors of note 
 carry their antiquity up to the apoftolic age. 
 
 Prefident Edwards informs us thr,t thefe Waldenfes were the 
 main body of the church, in the dark ages, and have been, 
 together with their fcattered brethren, the pure church of Jefus 
 Chrift, during the reign of antichrift, and, of certain confequence, 
 were iucoeflbrs of die pure church, from the days of Chrift and 
 his apoliles. 
 
of the Baptists. 121 
 
 The fair confequence of all is this, that the Baptifts have been 
 the uninterrupted church of our Lord from the apoftles' day 
 to ours. 
 
 I may, indeed, exclaim, What have I been believing, what 
 have I been doing, with refpect to the Baptifts, all my days ! 
 
 I know, and I confefs, that the hiftory of the church affures 
 me, that the denomination of chriftians to which I have belonged, 
 and to which I do (till vifibly belong, came through the church 
 of Rome, and was broken off from the mother of harlots, and it 
 is not greatly to be wondered at, if all her filth fhould not be yet 
 wiped away. At the fame time, the fame hiftory afTures me, 
 that the Baptifts never have fubmitted to her fuperftitions and 
 filthy abominations. 
 
 I am fomewhat furprifed at my own long continued ignorance, 
 and at the yet remaining darknefs of my brethren, as to this 
 matter. But above all, what (hall I fay at the hard oppofition 
 which fome good men yet maintain againft their brethren, the 
 Baptifts ? Surely, they might with great propriety be addreffed 
 in the words of Gamaliel ; *' Take heed to yourfelves what ye 
 intend to do, as touching thefe men." If ye will not favor 
 them, " refrain from them, and let them alone ; for, if their 
 counfel or their work be of men, it will come to nought ; but if 
 it be of God, ye cannot overthrow it ; left haply ye be found 
 •even to fight againft God." 
 
 All the power, craft and cruelty of the wicked, though prac- 
 ticed for nighly one thoufand eight hundred years, have not been 
 1 able to prevail againft them. Surely the mifguided zeal of good 
 men will not. 
 
 In this fhort Hiftory of the Baptifts, we fee the continued 
 accomplifhment of one of Chrift's promifTory predictions, which 
 is, Matt. xvi. 18. The gates of hell (hall not prevail againft the 
 church. That denomination of Chriftians which are called 
 Baptifts, are the only known fociety of profeffing chriftians, 
 againft which Satan hath not prevailed, either in point of doctrine, 
 or difcipline, or both. This church, or old and inveterate herefy, 
 as fatan would call it, he acknowledges, by the mouth of his 
 fervants, the Romanifts, that he could never fubdue. It is true, 
 fatan hath joined many of his legions to it, as he did many falfe 
 brethren to the difciples in the days of the apoftles. But he hath 
 never, no, not for an hour, prevailed upon this ancient and pri- 
 mitive church to give up the doctrines of grace, or the adminis- 
 trations of the ordinances as Chrift delivered them to his people. 
 That which (he firft received, (he ftill holds faft, and will. In 
 all the hiftory of the church, we read of no other body of 
 
 M 
 
122 A Miniature History, &c. 
 
 profefiing chiiftians, after which fatan hath caft fuch a continual 
 flood of waters j but hitherto the earth hath helped the woman, 
 and the flood of perfecution hath not prevailed. Satan's future 
 efforts will be equally without effect. 
 
 My Fathers and Brethren in the miniftry, and my brethren 
 among the profefTed difciples of the Lord Jefus Chrift, fuffer a 
 word of exhortation. 
 
 If you will not take up the crofs, and fo increafe the number 
 ofChrift's continually preferved, yet always fuffering, little flock, 
 be ye careful how ye fet yourfelves in array againft them. For 
 more are they who pre for them, than are thofe who are againft 
 them. With you is an arm of flefh, in all your oppositions, but 
 with them is the Lord their God to help them, and he will help 
 them ; and by and by he will help them right early. 
 
 I mail be very pleafingly difappointed, mould I not be, by 
 many of you who are rulers in Ifrael, fet at nought, for coming 
 over to the help of the Lord againft the mighty. But, if I may 
 but know the truth, and pleafe the Lord, it is, with me, but a 
 comparatively fmall thing to be judged of you, or of man's judg- 
 ment. I do, indeed, wi(h for the continuance of your good 
 opinion and friendfhip, but I cannot pofTefs them at the expenfe of 
 truth. That I might teftify unto you thefe things, I have rifked 
 every thing which the world calls valuable. I am now deter- 
 mined, and through the grace of our Lord Jefus Chrift I hope 
 that to the end of my life I fhall be determined, to venture every 
 thing in defence of the doctrines and ordinances and church of 
 the Son of God. I befeech all of you, who know the grace of 
 our Lord Jefus, that ye do not as did many of the chief rulers in 
 Ifrael. They believed on Chrift, but did not confefs him, becaufe 
 of the Pharifees, left they mould be put out of the fynagogue ; for 
 they loved the praife of men, more than the praife of God. John 
 xii. 42, 43. 
 
 You have now heard me, and now know what I do. You 
 will therefore now make up your judgment. But, I pray you, 
 remember one thing : With what judgment ye judge, ye fhall be 
 judged. 
 
 I am, Reader, 
 
 Thy Servant, for the Gofpel's Sake, 
 
 DANIEL MERRILL. 
 
EXTRACT 
 
 FROM THE BAPTIST MISSIONARY MAGAZINE, NO* 4. 
 
 ACCOUNT 
 
 OF THE 
 
 BAPTIST CHURCH, 
 
 Lately Constituted at Sedgwick, District of Maine. 
 
 1 HE Rev. Daniel Merrill, graduated 
 at Dartmouth College, 1789, was ordained over the 
 Congregational Church in Sedgwick, in September, 
 1793. His labours have been very much bleffed 
 among his people, who have experienced feveral 
 precious feafons of revival under his miniflry, par- 
 ticularly in the years 1798, and i8or. 
 
 Several circumftances occurred to lead Mr. 
 Merrill, in the courfe of the lafl: year, to review, with 
 more critical attention, the grounds on which he had 
 practiced infant baptism. The refult of his inquiries 
 may be learned from the preceding Sermons on 
 Baptifm, and from the following account of his 
 baptifm, &c. 
 
 At a meeting of the church (or covenanted 
 brethren) Feb. 28, 1805, they voted unanimoufly 
 to fend for a council of Baptifl miniflers to come and 
 affifl them in the following particulars, viz. ift. To 
 adminifler chriftian baptifm to them ; 2d. To con- 
 ftitute them into a church upon the primitive Baptifl 
 
J24 Account of Sedgwick 
 
 platform ; 3d. To fet over them in the Lord, the 
 Rev. Daniel Merrill, to be their minifter. 
 
 Agreeably to their requeft, Meffrs. Pitman of 
 Providence, Baldwin of Bofton, and Williams of 
 Beverly, accompanied by a number of brethren, 
 took paiTage at Salem, at 8 o'clock on Thurfday 
 evening the 9th day of May, inftant, and arrived at 
 Sedgwick the Saturday following, at one, P. M. 
 Lord's-day, half pad 10 o'clock, Mr. Pitman 
 preached from Acts v. 20. After an intermiilion of 
 half an hour, Mr. Baldwin preached from 1 Cor. 
 iii. 9. After another intermiflion of a few minutes, 
 Mr. Williams addrefTed the people again from Prov. 
 xxv. 25. At 6, Mr. Baldwin preached again, from 
 Sol. Song, i. 8. 
 
 Monday, May 1 2, at 2, P.M. the council formed, 
 and adjourned until the next day. At 3, affembled 
 in the meeting-houfe, and Mr. Williams preached 
 from John xiv. 21. After which proceeded to an 
 examination of the candidates for baptifm, until the 
 day was fpent. 
 
 Tuefday, 13th, examined a number more candi- 
 dates. At half pad 10, Mr, Williams preached 
 particularly on the inftitution, from Acts ii. 41. 
 Immediately after, we repaired to the water's fide. 
 The place fixed upon for the administration of this 
 folemn ordinance was in the tidewaters of Benjamin's 
 River, about one mile from the fea. A more beauti- 
 ful or convenient place is fcarcely to be imagined. 
 
 The land adjoining was fufficiently elevated to 
 accommodate fpectators with the belt poffible prof- 
 peel ; and yet Hoping fo gently to the margin of the 
 river, that thofe at the fartheft diftance might fee as 
 plainly as thofe who flood nighefl. 
 
 As foon as the people were affembled at the 
 water's fide, folemn prayer was offered up to that 
 
Baptist Church, I2jf 
 
 God whofe ordinance we were going to attend, A 
 profound filence reigned through the affembly, when 
 Mr. Baldwin took Mr. Merrill by the hand, and 
 walking {lowly into the water, repeated thefe words, 
 And they went down both into the water, both Philip 
 and the Eunuch, and he baptized him. When they 
 had gotten to a fuitable depth, the ordinance was 
 performed. Mr. Merrill, rifing from the watery grave 
 with a very pleafant, fmiling countenance, could not 
 refrain expreffing the heart-felt fatisfaftion he 
 enjoyed in this act of obedience. As they afcended 
 out of the water, Mr. Williams went down with 
 Mrs. Merrill, repeating thefe words, And they were 
 both righteous before God, walking in all the command- 
 ments and ordinances of the Lord blameless. In this 
 way the baptizing was conducted, until all the can- 
 didates prefent were baptized. Here, we beheld 
 fixty-fix perfons buried in baptifm by thefe two 
 adminiftrators, in forty-two minutes! The candidates, 
 both females as well as males, defcended into the 
 water with the greateft calmnefs imaginable ; and 
 in general they came out of it rejoicing in fuch a 
 manner as we have feldom feen. Numbers of them 
 could not refrain giving glory to God our Saviour, 
 who by his own example marked out this humble, 
 bleffed way. The fpettators behaved with the 
 utmoft propriety. They were not only folemn, but 
 many of them were in tears. A heart mud be 
 adamant not to have foftened at fuch a moving fcene. 
 The fervice was concluded by prayer and finging. 
 
 At 5 o'clock the people affembled again at the 
 meeting-houfe, and Mr. Pitman preached to them 
 from John xii. 26. 
 
 Wednefday morning the Council met and arranged 
 the bufinefs of the afternoon. Then examined and 
 baptized nineteen candidates more, in the fame place 
 
il6 Account, &c. 
 
 and manner as defcribed above. At i o'clock 
 afTembled again in the meeting-honfe ; when the 
 baptized members, having, as we hope ; firft given 
 themfelves to the Lord, now gave themfelves to one 
 another by the will of God. After thus covenant- 
 ing with each other, the Rev. Mr. Cafe, by the 
 appointment of the council, addrefled them in a few 
 words, and gave the right hand to them, in token of 
 our fellowfhip with them as a filter church of Chrift ; 
 and by folemn prayer, commended them to God and 
 the word of his grace, which is able to build them up, 
 and give them an inheritance among all them that are 
 sanctified. 
 
 The council immediately proceeded to ordain Mr. 
 Merrill. — Mr. Baldwin introduced the folemnity by 
 prayer ; and then addrefled the people in a well- 
 adapted, and very impreflive difcourfe, founded on 
 part of the 3d verfe of the epiftle of Jude : Earnestly 
 contend for the faith once delivered to the saints. The 
 ordaining prayer was made by the Rev. Elifha Snow 
 of Thomaftown ; the charge, by the Rev. Abraham 
 Cummings of Vinal-Haven ; the right hand of 
 fellowfhip, by the Rev. Elifha Williams of Beverly ; 
 and the concluding prayer, by the Rev. John 
 Pitman of Providence. 
 
JULY, 1805. 
 
 PILGRIM'S PROGRESS, 
 
 WITH THE NOTES OF THE REV, MR. BURDER. 
 
 S. C. USTICK, BURLINGTON, NEW-JERSEY, 
 PROPOSES TO PUBLISH 
 
 THE PILGRIMS PROGRESS. 
 
 IN TWO PARTS. 
 
 by JOHN BUNYAN. 
 
 With Large Explanatory Notes, and the Life of the 
 Author the whole divided into Chapters. 
 
 BY G. BURDER, 
 
 Minister of the Gospel at Coventry, England. 
 
 Embellished with Tea handsome CUTS, engraved by Dr. Airferson, 
 
 of New-York. 
 
 TERMS. 
 
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 400 pages, Duodecimo, fhall be neatly printed on 
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